Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Book Noted, Constitutions By Judith Pryor
MIME-Version: 1.0
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Constitutions By Judith Pryor

This book has turned up in our alerts because of Chapter 3. 'In the Name of
God and of the Dead Generations': Proclaiming the Irish Republic.

Blurb and TOC below, plus other Judith Pryor references. There is an
interesting line of discussion here, about the ways in which England's
'unwritten constitution' came to be written in various colonial and post
colonial manifestations.

P.O'S.

Constitutions: Writing Nations, Reading Difference
by Judith Pryor
Published by: Taylor & Francis(i)
eBook Publish Date: August 09, 2007
Print ISBN: 0415431921

Bringing a postcolonial perspective to UK constitutional debates and
including a detailed and comparative engagement with the constitutions of
Britain's ex-colonies, this book is an original reflection upon the
relationship between the written and the unwritten constitution.

Can a nation have an unwritten constitution? While written constitutions
both found and define modern nations, Britain is commonly regarded as one of
the very few exceptions to this rule. Drawing on a range of theories
concerning writing, law and violence (from Robert Cover to Jacques Derrida),
Constitutions makes a theoretical intervention into conventional
constitutional analyses by problematizing the notion of a 'written
constitution' on which they are based. Situated within the frame of the
former British empire, this book deconstructs the conventional opposition
between the 'margins' and the 'centre', as well as between the 'written' and
'unwritten', by paying very close, detailed attention to the constitutional
texts under consideration. Pryor argues that Britain's 'unwritten'
constitution and 'immemorial' common law only take on meaning in a relation
of difference with the written constitutions of its former colonies. These
texts, in turn, draw on this pre-literate origin in order to legitimize
themselves. The 'unwritten' constitution of Britain can therefore be located
and dislocated in postcolonial written constitutions.

Constitutions is an excellent addition to the bookshelves of all students of
the philosophy of law, political theory, constitutional and administrative
law and jurisprudence.

1. Introduction. Constitutions: Writing Nations, Reading Difference 2.
Theorizing Constitutional Texts 3. 'In the Name of God and of the Dead
Generations': Proclaiming the Irish Republic 4. 'The Treaty Always Speaks':
Reading Aotearoa New Zealand's Treaty of Waitangi / Te Tiriti o Waitangi 5.
'Fracturing the Skeleton' of the Law: The Mabo Decision and the
Re-Constitution of Australia 6. Conjuring Spectres: Locating the
Constitution of Britain in its Post-Imperial Moment 7. Conclusion:
Re-Reading Constitutional Texts

See also...


Unwritten constitutions?
Author: Pryor, Judith
Source: European Journal of English Studies, Volume 11, Number 1, April 2007
, pp. 79-92(14)
Publisher: Routledge, part of the Taylor & Francis Group

Reconciling the Irreconcilable? Activating the Differences in the Mabo
Decision and the Treaty of Waitangi
Judith Pryor
Social Semiotics, 1470-1219, Volume 15, Issue 1, 2005, Pages 81 - 101
ACCESS: Critical Perspectives on Communication, Cultural & Policy Studies

Volume 24 Issue 1/2 (2005)
Shaking the Foundations: Reading, Writing and Difference in Constitutional
Texts

Pryor, Judith1
Abstract: In his essay 'Declarations of Independence', Jacques Derrida
analyses the foundational Declaration of Independence of the United States;
in particular, he examined its self-legitimating, constitutive effect upon
the nation - and 'the people'- which it founds. This interest in the
question of origins is not limited solely to Derrida's political texts:
throughout his work he radically interrogated the foundations and
legitimations of western philosophy, which he understood as the basis of
western culture. This article draws out the implications of "Declarations of
Independence" by examining foundational texts - specifically Aotearoa New
Zealand's Treaty of Waitangi (1840), the United States' Declaration of
Independence (1776) and the supposedly unwritten British constitution, in
light of Derrida's deconstruction of the opposition between speech and
writing. This article places the texts within a transnational diaspora in
which apparently closed and finite texts of national definition can be
inter-textually defined in a relation of difference with each other.

New Voices in Irish Criticism 5
Ruth Connolly and Ann Coughlan
Writing the Irish Republic
JUDITH PRYOR

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Article,
'Sorry for the Genocide': How Public Apologies Can Help Promote
National Reconciliation
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'Sorry for the Genocide': How Public Apologies Can Help Promote National
Reconciliation

Kora Andrieu
University of Paris IV Sorbonne

The aim of this article is to defend the politics of official apologies as
part of a liberal conception of state and society. To acknowledge this is to
defend a subjective conception of state legitimacy, not solely based on its
objective efficiency but also on the meaning that citizens give to it and
their belief in its legitimacy. I will argue that official apologies for
past wrongs can be an essential component of this belief, and help building
or rebuilding civic trust in the aftermath of mass atrocity. The
acknowledgment of a wrongdoing, the acceptance of one's responsibility, and
the expression of sorrow and regret for it can therefore appear as a
reliable way to promote national reconciliation. I will show that in order
to understand how pure words can provoke such an important shift, we need to
`unfold' the meaning of an apology and to review our conception of
reconciliation itself. Only if we consider reconciliation as the achievement
of trust can apologies become part of the reconstruction process of
post-conflict societies. I will draw upon a Habermassian conception of
discursive solidarity to show that, rightly understood and formulated,
apologies, as a form of dialogue, could become an essential norm-affirming
and community-binding measure in the aftermath of mass atrocities, one
compatible with a liberal project of transitional justice.

Key Words: genocide . Habermas . reconciliation

This version was published on August 1, 2009

Millennium - Journal of International Studies, Vol. 38, No. 1, 3-23 (2009)

DOI: 10.1177/0305829809336257


.Blair apologised for the `Bloody Sunday' of 1972, and for the Irish Potato
Famine of 1840, while the Queen apol- ogised for England's...himself was
certainly not personally responsible for the Irish potato famine, and
today's Irishmen are not its primary victims...

Sender: The Irish Diaspora Studies List
From: James Smith
Subject: Re: Redress for Magdalen laundry inmates, Irish Times Tuesday,
September 22, 2009
In-Reply-To:
Content-Type: multipart/alternative; boundary=Apple-Mail-9-447334324
Mime-Version: 1.0 (Apple Message framework v935.3)

--Apple-Mail-9-447334324
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format=flowed;
delsp=yes
Content-Transfer-Encoding: 7bit

Thanks Paddy for picking up on this issue. For those of you
interested in reading Patsy McGarry's two articles last week I attach
links below. A letter to the Editor of the Irish Times is one way to
challenge the Minister for Education's charactization of of survivors
as "former employees of the laundries."

Thanks again for your support,

jim smith


> http://www.irishtimes.com/newspaper/ireland/2009/0918/1224254799965.html

http://www.irishtimes.com/newspaper/ireland/2009/0919/1224254861930.html


On Sep 22, 2009, at 10:47 AM, Patrick O'Sullivan wrote:

> Our attention has been drawn to the following item...
>
> http://www.irishtimes.com/letters/index.html#1224254990260
>
> Tuesday, September 22, 2009
> Redress for Magdalen laundry inmates
>
> Madam, - Minister for Education Batt O'Keeffe's suggestion that the
> inmates of the Roman Catholic Magdalen laundries were "employees" is
> grotesque.
>
> They were slaves to religious and social prejudice.
>
> Patsy McGarry noted in, "No redress for residents of Magdalen
> laundries"
> (September 18th), that there is a "dispute" as to whether the
> "Protestant-run" Bethany House was a "Magdalen Asylum". Who disputes
> it?
> Jim Smith noted in his excellent Ireland's Magdalen Laundries and the
> Nation's Architecture of Containment (2007) that women convicted of
> birth concealment and infanticide were referred there by the courts
> during the 1920s. The Irish Times and Irish Independent reported in
> 1931
> that a court sent Mary Elizabeth Walker to Bethany after conviction
> for
> obtaining goods by deception. In the 1960s The Irish Times reported
> the
> matron as stating that prisoners on remand were kept there.
>
> As a former resident I spoke later to some who attempted to escape
> from
> this notional mothers' and babies' home.
>
> I would also question a phrase in the same article, to the effect that
> the Bethany Home was "privately" run. This is possibly true in only
> the
> narrowest sense. Between opening in 1922 and closure in 1972, the home
> held separate prayer days and annual meetings. On almost every
> occasion
> a Church of Ireland clergyman presided. The exception was during the
> 1960s when Methodist clergy occasionally performed these functions.
>
> Bethany Home was an evangelistic organisation that was an outgrowth of
> the Proselytizing Irish Church Missions to Roman Catholics. It
> operated
> alongside the self-styled Mission to Jews. Both organisations reported
> annually to the Church of Ireland Synod. The Reverend TJ Hammond was
> involved in running the Lamplight Mission that amalgamated with the
> Midnight Mission to form the Bethany Home.
>
> Besides being instrumental in setting up the home, he was Dublin
> Superintendent of the Irish Church Missions during the 1920s. The Revd
> Hammond was a favourite of those warning of Romanism within the church
> and was prominent in its "Orange section". When alleged to be "the
> leader" at a Dublin synod in 1915 he responded, "I would be proud of
> the
> privilege if I were".
>
> My own relatives were members of the Orange Order in Monaghan. The
> organisation collected for the home both in the Republic and in
> Northern
> Ireland. My cousin cried when I told him in the 1990s what had
> happened
> to me in the place he helped support through the Order.
>
> The governance of the Bethany Home was of a form taken by religious
> organisations or individuals in or closely associated with the
> Church of
> Ireland who carried out social service activity in its name.
>
> Possibly, contemporary embarrassment has led the Church of Ireland to
> attempt to distance itself from a home it once promoted. The Roman
> Catholic Church attempted a distancing manoeuvre when first confronted
> with evidence of abuse carried out by those acting in its name. That
> church now accepts responsibility. The Church of Ireland should do
> likewise and so also should the Irish State. I join with my suffering
> sisters in the Roman Catholic Magdalen homes in demanding redress. -
> Yours, etc,
>
> DEREK LEINSTER,
>
> Southey Road,
>
> Rugby,
>
> Warwickshire,
>
> England.

********************
James Smith
Associate Professor
English Department and Irish Studies Program
Boston College
smithbt[at]bc.edu

http://www.bc.edu/schools/cas/english/faculty/facalpha/smith.html






--Apple-Mail-9-447334324
Content-Type: text/html;
charset=US-ASCII
Content-Transfer-Encoding: quoted-printable

Thanks Paddy for picking up on =
this issue.  For those of you interested in reading Patsy McGarry's =
two articles last week I attach links below.  A letter to the =
Editor of the Irish Times is one way to challenge the Minister for =
Education's charactization of of survivors as "former employees of the =
laundries."Thanks again for your =
support,jim =
smithhttp://www.irishtimes.com/newspaper/ireland/2009/0918/1224254799965.html=
http://www.irishtimes.com/newspaper/ireland/2009/0919/122425486193=
0.htmlOn Sep 22, 2009, at =
10:47 AM, Patrick O'Sullivan wrote:Our =
attention has been drawn to the following item...http:/=
/www.irishtimes.com/letters/index.html#1224254990260Tuesday, =
September 22, 2009Redress for Magdalen laundry inmatesMadam, =
- Minister for Education Batt O'Keeffe's suggestion that theinmates =
of the Roman Catholic Magdalen laundries were "employees" =
isgrotesque.They were slaves to religious and social =
prejudice.Patsy McGarry noted in, "No redress for residents of =
Magdalen laundries"(September 18th), that there is a "dispute" as to =
whether the"Protestant-run" Bethany House was a "Magdalen Asylum". =
Who disputes it?Jim Smith noted in his excellent Ireland's Magdalen =
Laundries and theNation's Architecture of Containment (2007) that =
women convicted ofbirth concealment and infanticide were referred =
there by the courtsduring the 1920s. The Irish Times and Irish =
Independent reported in 1931that a court sent Mary Elizabeth Walker =
to Bethany after conviction forobtaining goods by deception. In the =
1960s The Irish Times reported thematron as stating that prisoners =
on remand were kept there.As a former resident I spoke later to =
some who attempted to escape fromthis notional mothers' and babies' =
home.I would also question a phrase in the same article, to the =
effect thatthe Bethany Home was "privately" run. This is possibly =
true in only thenarrowest sense. Between opening in 1922 and closure =
in 1972, the homeheld separate prayer days and annual meetings. On =
almost every occasiona Church of Ireland clergyman presided. The =
exception was during the1960s when Methodist clergy occasionally =
performed these functions.Bethany Home was an evangelistic =
organisation that was an outgrowth ofthe Proselytizing Irish Church =
Missions to Roman Catholics. It operatedalongside the self-styled =
Mission to Jews. Both organisations reportedannually to the Church =
of Ireland Synod. The Reverend TJ Hammond wasinvolved in running the =
Lamplight Mission that amalgamated with theMidnight Mission to form =
the Bethany Home.Besides being instrumental in setting up the =
home, he was DublinSuperintendent of the Irish Church Missions =
during the 1920s. The RevdHammond was a favourite of those warning =
of Romanism within the churchand was prominent in its "Orange =
section". When alleged to be "theleader" at a Dublin synod in 1915 =
he responded, "I would be proud of theprivilege if I =
were".My own relatives were members of the Orange Order in =
Monaghan. Theorganisation collected for the home both in the =
Republic and in NorthernIreland. My cousin cried when I told him in =
the 1990s what had happenedto me in the place he helped support =
through the Order.The governance of the Bethany Home was of a =
form taken by religiousorganisations or individuals in or closely =
associated with the Church ofIreland who carried out social service =
activity in its name.Possibly, contemporary embarrassment has =
led the Church of Ireland toattempt to distance itself from a home =
it once promoted. The RomanCatholic Church attempted a distancing =
manoeuvre when first confrontedwith evidence of abuse carried out by =
those acting in its name. Thatchurch now accepts responsibility. The =
Church of Ireland should dolikewise and so also should the Irish =
State. I join with my sufferingsisters in the Roman Catholic =
Magdalen homes in demanding redress. -Yours, etc,DEREK =
LEINSTER,Southey =
Road,Rugby,Warwickshire,England. ********************James =
SmithAssociate ProfessorEnglish Department and =
Irish Studies ProgramBoston Collegesmithbt[at]bc.eduhttp://www.bc.edu/schools/cas/english/faculty/facalpha/smith.html =

--Apple-Mail-9-447334324--

Sender: The Irish Diaspora Studies List
From: David Lloyd
Subject: Re: Redress for Magdalen laundry inmates, Irish Times Tuesday,
September 22, 2009
In-Reply-To:
Mime-Version: 1.0
Content-Type: multipart/alternative; boundary="=__PartE8C3179F.0__="

This is a MIME message. If you are reading this text, you may want to
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Thanks! I hadn't seen it.
David
=20
David Lloyd
Creative Writing Program
Department of English
Le Moyne College
Syracuse, NY 13214
www.davidlloydwriter.com=20

>>> Patrick O'Sullivan 9/22/2009 10:47 AM >>>
Our attention has been drawn to the following item...

http://www.irishtimes.com/letters/index.html#1224254990260=20

Tuesday, September 22, 2009
Redress for Magdalen laundry inmates

Madam, - Minister for Education Batt O'Keeffe's suggestion that the
inmates of the Roman Catholic Magdalen laundries were "employees" is
grotesque.

They were slaves to religious and social prejudice.

Patsy McGarry noted in, "No redress for residents of Magdalen laundries"
(September 18th), that there is a "dispute" as to whether the
"Protestant-run" Bethany House was a "Magdalen Asylum". Who disputes it?
Jim Smith noted in his excellent Ireland's Magdalen Laundries and the
Nation's Architecture of Containment (2007) that women convicted of
birth concealment and infanticide were referred there by the courts
during the 1920s. The Irish Times and Irish Independent reported in 1931
that a court sent Mary Elizabeth Walker to Bethany after conviction for
obtaining goods by deception. In the 1960s The Irish Times reported the
matron as stating that prisoners on remand were kept there.

As a former resident I spoke later to some who attempted to escape from
this notional mothers' and babies' home.

I would also question a phrase in the same article, to the effect that
the Bethany Home was "privately" run. This is possibly true in only the
narrowest sense. Between opening in 1922 and closure in 1972, the home
held separate prayer days and annual meetings. On almost every occasion
a Church of Ireland clergyman presided. The exception was during the
1960s when Methodist clergy occasionally performed these functions.

Bethany Home was an evangelistic organisation that was an outgrowth of
the Proselytizing Irish Church Missions to Roman Catholics. It operated
alongside the self-styled Mission to Jews. Both organisations reported
annually to the Church of Ireland Synod. The Reverend TJ Hammond was
involved in running the Lamplight Mission that amalgamated with the
Midnight Mission to form the Bethany Home.

Besides being instrumental in setting up the home, he was Dublin
Superintendent of the Irish Church Missions during the 1920s. The Revd
Hammond was a favourite of those warning of Romanism within the church
and was prominent in its "Orange section". When alleged to be "the
leader" at a Dublin synod in 1915 he responded, "I would be proud of the
privilege if I were".

My own relatives were members of the Orange Order in Monaghan. The
organisation collected for the home both in the Republic and in Northern
Ireland. My cousin cried when I told him in the 1990s what had happened
to me in the place he helped support through the Order.

The governance of the Bethany Home was of a form taken by religious
organisations or individuals in or closely associated with the Church of
Ireland who carried out social service activity in its name.

Possibly, contemporary embarrassment has led the Church of Ireland to
attempt to distance itself from a home it once promoted. The Roman
Catholic Church attempted a distancing manoeuvre when first confronted
with evidence of abuse carried out by those acting in its name. That
church now accepts responsibility. The Church of Ireland should do
likewise and so also should the Irish State. I join with my suffering
sisters in the Roman Catholic Magdalen homes in demanding redress. -
Yours, etc,

DEREK LEINSTER,

Southey Road,

Rugby,

Warwickshire,

England.

--=__PartE8C3179F.0__=
Content-Type: text/html; charset=US-ASCII
Content-Transfer-Encoding: quoted-printable
Content-Description: HTML





Thanks! I hadn't seen it.
David
 
David LloydCreative Writing ProgramDepartment of EnglishLe=
Moyne CollegeSyracuse, NY 13214www.davidlloydwriter.com>=
;>> Patrick O'Sullivan <P.OSullivan[at]BRADFORD.AC.UK> 9/22/2009 =
10:47 AM >>>Our attention has been drawn to the following =
item...http://www.irishtimes.com/letters/index.html#1224254990260Tuesday, September 22, 2009Redress for Magdalen laundry =
inmatesMadam, - Minister for Education Batt O'Keeffe's suggestion =
that theinmates of the Roman Catholic Magdalen laundries were =
"employees" isgrotesque.They were slaves to religious and =
social prejudice.Patsy McGarry noted in, "No redress for residents =
of Magdalen laundries"(September 18th), that there is a "dispute" as =
to whether the"Protestant-run" Bethany House was a "Magdalen Asylum". =
Who disputes it?Jim Smith noted in his excellent Ireland's Magdalen =
Laundries and theNation's Architecture of Containment (2007) that =
women convicted ofbirth concealment and infanticide were referred =
there by the courtsduring the 1920s. The Irish Times and Irish =
Independent reported in 1931that a court sent Mary Elizabeth Walker to =
Bethany after conviction forobtaining goods by deception. In the 1960s =
The Irish Times reported thematron as stating that prisoners on remand =
were kept there.As a former resident I spoke later to some who =
attempted to escape fromthis notional mothers' and babies' home.I would also question a phrase in the same article, to the effect =
thatthe Bethany Home was "privately" run. This is possibly true in =
only thenarrowest sense. Between opening in 1922 and closure in 1972, =
the homeheld separate prayer days and annual meetings. On almost every =
occasiona Church of Ireland clergyman presided. The exception was =
during the1960s when Methodist clergy occasionally performed these =
functions.Bethany Home was an evangelistic organisation that was =
an outgrowth ofthe Proselytizing Irish Church Missions to Roman =
Catholics. It operatedalongside the self-styled Mission to Jews. Both =
organisations reportedannually to the Church of Ireland Synod. The =
Reverend TJ Hammond wasinvolved in running the Lamplight Mission that =
amalgamated with theMidnight Mission to form the Bethany Home.B=
esides being instrumental in setting up the home, he was DublinSuperint=
endent of the Irish Church Missions during the 1920s. The RevdHammond =
was a favourite of those warning of Romanism within the churchand was =
prominent in its "Orange section". When alleged to be "theleader" at a =
Dublin synod in 1915 he responded, "I would be proud of theprivilege =
if I were".My own relatives were members of the Orange Order in =
Monaghan. Theorganisation collected for the home both in the Republic =
and in NorthernIreland. My cousin cried when I told him in the 1990s =
what had happenedto me in the place he helped support through the =
Order.The governance of the Bethany Home was of a form taken by =
religiousorganisations or individuals in or closely associated with =
the Church ofIreland who carried out social service activity in its =
name.Possibly, contemporary embarrassment has led the Church of =
Ireland toattempt to distance itself from a home it once promoted. The =
RomanCatholic Church attempted a distancing manoeuvre when first =
confrontedwith evidence of abuse carried out by those acting in its =
name. Thatchurch now accepts responsibility. The Church of Ireland =
should dolikewise and so also should the Irish State. I join with my =
sufferingsisters in the Roman Catholic Magdalen homes in demanding =
redress. -Yours, etc,DEREK LEINSTER,Southey Road,Rugby,Warwickshire,England.

--=__PartE8C3179F.0__=--

Sender: The Irish Diaspora Studies List
From: Michael Gillespie
Subject: 19th/early 20th century Irish slang
In-Reply-To:
Content-Type: text/plain; charset="us-ascii"
Content-Transfer-Encoding: quoted-printable
MIME-Version: 1.0

Dear Friends,

I have been looking for a website that would gloss late 19th century and ea=
rly 20th century Irish slang. There are abundant sites for current slang, b=
ut I can find nothing that goes back more than a few decades. I would be gr=
ateful if any of you could point me toward one with an earlier focus.

Michael

Michael Patrick Gillespie
Professor of English
Florida International University

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Re: Patrick's Holiday
In-Reply-To:
MIME-Version: 1.0
Content-Type: text/plain; charset="us-ascii"
Content-Transfer-Encoding: 7bit

It was very pleasant indeed to see Frank Neal during my holiday...

Though historians of industry will know that Frank blinked and missed 2
locks. The locks down through the middle of Manchester are the notorious
Rochdale Nine...

http://www.penninewaterways.co.uk/rochdale/rc9.htm

http://www.penninewaterways.co.uk/manchester/m60.htm

My thanks to Bill Mulligan and to Liam Greenslade for looking after the
Irish Diaspora list during my absence...

Paddy O'Sullivan

-----Original Message-----
From: The Irish Diaspora Studies List [mailto:IR-D[at]JISCMAIL.AC.UK] On Behalf
Of frank32[at]tiscali.co.uk
Sent: 17 September 2009 16:00
To: IR-D[at]JISCMAIL.AC.UK
Subject: [IR-D] Patrick's Holiday

List members may be interested to learn that Patrick and Alison
are enjoyng their

holiday on their canal boat.I spent a very enjoyable day with
them last Monday.

We travelled down the Rochdale canal fron the Piccadily village
to Castlefield. I was

very impressed by Patrick's display of physical energy on a trip
that involved 7 locks.

They are travelling back from Manchester to Barnoldswick and as
I understand it, Patrick will be back

in harness next Monday.

Frank Neal




Protect your PC with 50% off Norton Security -
http://www.tiscali.co.uk/securepc
_______________________________________________________________________

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Redress for Magdalen laundry inmates, Irish Times Tuesday,
September 22, 2009
MIME-Version: 1.0
Content-Type: text/plain; charset="us-ascii"
Content-Transfer-Encoding: 7bit

Our attention has been drawn to the following item...

http://www.irishtimes.com/letters/index.html#1224254990260

Tuesday, September 22, 2009
Redress for Magdalen laundry inmates

Madam, - Minister for Education Batt O'Keeffe's suggestion that the
inmates of the Roman Catholic Magdalen laundries were "employees" is
grotesque.

They were slaves to religious and social prejudice.

Patsy McGarry noted in, "No redress for residents of Magdalen laundries"
(September 18th), that there is a "dispute" as to whether the
"Protestant-run" Bethany House was a "Magdalen Asylum". Who disputes it?
Jim Smith noted in his excellent Ireland's Magdalen Laundries and the
Nation's Architecture of Containment (2007) that women convicted of
birth concealment and infanticide were referred there by the courts
during the 1920s. The Irish Times and Irish Independent reported in 1931
that a court sent Mary Elizabeth Walker to Bethany after conviction for
obtaining goods by deception. In the 1960s The Irish Times reported the
matron as stating that prisoners on remand were kept there.

As a former resident I spoke later to some who attempted to escape from
this notional mothers' and babies' home.

I would also question a phrase in the same article, to the effect that
the Bethany Home was "privately" run. This is possibly true in only the
narrowest sense. Between opening in 1922 and closure in 1972, the home
held separate prayer days and annual meetings. On almost every occasion
a Church of Ireland clergyman presided. The exception was during the
1960s when Methodist clergy occasionally performed these functions.

Bethany Home was an evangelistic organisation that was an outgrowth of
the Proselytizing Irish Church Missions to Roman Catholics. It operated
alongside the self-styled Mission to Jews. Both organisations reported
annually to the Church of Ireland Synod. The Reverend TJ Hammond was
involved in running the Lamplight Mission that amalgamated with the
Midnight Mission to form the Bethany Home.

Besides being instrumental in setting up the home, he was Dublin
Superintendent of the Irish Church Missions during the 1920s. The Revd
Hammond was a favourite of those warning of Romanism within the church
and was prominent in its "Orange section". When alleged to be "the
leader" at a Dublin synod in 1915 he responded, "I would be proud of the
privilege if I were".

My own relatives were members of the Orange Order in Monaghan. The
organisation collected for the home both in the Republic and in Northern
Ireland. My cousin cried when I told him in the 1990s what had happened
to me in the place he helped support through the Order.

The governance of the Bethany Home was of a form taken by religious
organisations or individuals in or closely associated with the Church of
Ireland who carried out social service activity in its name.

Possibly, contemporary embarrassment has led the Church of Ireland to
attempt to distance itself from a home it once promoted. The Roman
Catholic Church attempted a distancing manoeuvre when first confronted
with evidence of abuse carried out by those acting in its name. That
church now accepts responsibility. The Church of Ireland should do
likewise and so also should the Irish State. I join with my suffering
sisters in the Roman Catholic Magdalen homes in demanding redress. -
Yours, etc,

DEREK LEINSTER,

Southey Road,

Rugby,

Warwickshire,

England.

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Simon Callow pays tribute to a novel in which Oscar Wilde stands
nakedly revealed
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The film, Dorian Gray, has received mixed reviews - Empire magazine was not
impressed.

Simon Callow links the movie with the new Folio Society edition of the
novel.

Mirror, mirror
As a new film version of The Picture of Dorian Gray opens, Simon Callow pays
tribute to a novel in which Oscar Wilde stands nakedly revealed

Simon Callow
The Guardian, Saturday 19 September 2009

Oscar Wilde responded vigorously to the widespread denunciations that
greeted The Picture of Dorian Gray on its first appearance in Lippincott's
Monthly Magazine. At the conclusion of his three exchanges with the St
James's Gazette he observed: "as you assailed me first, I have the right to
the last word. Let the last word be the present letter, and leave my book, I
beg you, to the immortality that it deserves."

Full text at...

http://www.guardian.co.uk/culture/2009/sep/19/oscar-wilde-picture-dorian-gra
y

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: The Catholic church sold my child
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This item appeared in The Guardian at the weekend...

The Catholic church sold my child

Unmarried mother Philomena Lee was forced to give up her son to Irish nuns,
who sold him on to rich Americans. For decades she tried to find him. A
chance meeting with Martin Sixsmith eventually uncovered the truth

Martin Sixsmith
The Guardian, Saturday 19 September 2009

It began with a chance encounter at a New Year's party in 2004. I was trying
to leave, but a woman said she had a message for me. She knew I had been a
journalist and she had a friend who wanted my help to solve a family
mystery. I agreed to a meeting, and found myself embarking on a five-year
quest for a man I had never met.

The woman's friend was called Jane, a financial administrator from St
Albans. She was in her late 30s and had been through an emotional
experience. Just before Christmas, her mother, Philomena, tipsy on festive
sherry, had revealed a secret she had kept for 50 years - she had a son she
had never mentioned to anyone.

Jane said her lost brother would be in his early 50s and probably living in
America. The reason for the secrecy was that he had been born outside of
marriage in Ireland at a time when such things were considered shameful.

A little later I met Philomena herself. She told me she had given birth in a
country convent at Roscrea in County Tipperary on 5 July 1952. She was 18
when she met a young man who bought her a toffee apple on a warm autumn
evening at the county fair. "I had just left convent school," she said with
an air of wistful regret. "I went in there when my mother died, when I was
six and a half, and I left at 18 not knowing a thing about the facts of
life. I didn't know where babies came from ... "

Full text at...

http://www.guardian.co.uk/lifeandstyle/2009/sep/19/catholic-church-sold-chil
d

Sender: The Irish Diaspora Studies List
From: Muiris Mag Ualghairg
Subject: Re: Article,
'Sorry for the Genocide': How Public Apologies Can Help Promote
National Reconciliation
In-Reply-To:
MIME-Version: 1.0
Content-Type: text/plain; charset=ISO-8859-1

Blair's apology was nothing but words. It was made by an individual,
albeit the Prime Minister, but it has no status that I can understand
in UK Law. To be an 'official' apology surely it needed to be made via
official organs and to be at least passed by resolution through the
houses of Parliament, other than that it just one man's opinion.

Interestingly, and totally irrelevant to this discussion, I recently
stayed in a Bed and Breakfast in Donegal ran by one of Tony Blair's
Irish cousins, unlike me he had never met Blair and it looks as if the
portrayed family history (i.e. Irish Protestants) is actually a bit
more complex and not quite so 'protestant' as it sometimes comes
across as being.

Muiris

2009/9/22 Patrick O'Sullivan :
> 'Sorry for the Genocide': How Public Apologies Can Help Promote National
> Reconciliation
>
> Kora Andrieu
> University of Paris IV Sorbonne
>
> The aim of this article is to defend the politics of official apologies as
> part of a liberal conception of state and society. To acknowledge this is to
> defend a subjective conception of state legitimacy, not solely based on its
> objective efficiency but also on the meaning that citizens give to it and
> their belief in its legitimacy. I will argue that official apologies for
> past wrongs can be an essential component of this belief, and help building
> or rebuilding civic trust in the aftermath of mass atrocity. The
> acknowledgment of a wrongdoing, the acceptance of one's responsibility, and
> the expression of sorrow and regret for it can therefore appear as a
> reliable way to promote national reconciliation. I will show that in order
> to understand how pure words can provoke such an important shift, we need to
> `unfold' the meaning of an apology and to review our conception of
> reconciliation itself. Only if we consider reconciliation as the achievement
> of trust can apologies become part of the reconstruction process of
> post-conflict societies. I will draw upon a Habermassian conception of
> discursive solidarity to show that, rightly understood and formulated,
> apologies, as a form of dialogue, could become an essential norm-affirming
> and community-binding measure in the aftermath of mass atrocities, one
> compatible with a liberal project of transitional justice.
>
> Key Words: genocide . Habermas . reconciliation
>
> This version was published on August 1, 2009
>
> Millennium - Journal of International Studies, Vol. 38, No. 1, 3-23 (2009)
>
> DOI: 10.1177/0305829809336257
>
>
> .Blair apologised for the `Bloody Sunday' of 1972, and for the Irish Potato
> Famine of 1840, while the Queen apol- ogised for England's...himself was
> certainly not personally responsible for the Irish potato famine, and
> today's Irishmen are not its primary victims...
>
>

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Ireland toasts 250 years of Uncle Arthur's brew
MIME-Version: 1.0
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Commentators throughout the world have been prodded by the Guinness
advertisements and the Guinness publicity machine to fill space with...
comment. Interesting features of such comment include quotes from the work
of Tanya Cassidy. Some samples and links below...

P.O'S.

Ireland toasts 250 years of Uncle Arthur's brew

Ireland toasts 250 years of Uncle Arthur's brew
By Andrew Bushe (AFP) - 2 hours ago

DUBLIN - Ireland toasts the 250th birthday this week of Guinness, the
country's unofficial national drink, as the iconic brand battles to hold its
own in the global economic downturn.
The company is celebrating the decision by Arthur Guinness, the son of a
land steward, to sign a 9,000-year lease on a run-down brewery in Dublin's
St. James's Gate in 1759.
It was the birth of a drinks legend and the start of one of Ireland's
biggest success stories: the consumption of the dark ale spread around the
world and some 10 million pints are now downed every day in 150 countries.
The birthday marketing hype will peak at 17:59 pm (1659 GMT) Thursday not
just in Ireland but also in New York, Lagos and Kuala Lumpur with the toast
"To Arthur!" to be followed by big name concerts and gigs...

...Cassidy is researching how drinking is linked to Irish culture and
creativity, from writer Brendan Behan to film star Colin Farrell.
"It was understood that you could be drunk and Irish and creative. That link
to a notion of creativity is not just Irish, but we seem to have made it an
art form," Cassidy told AFP.
The original boozy Irish stereotype involved whiskey at a time when ales
like Guinness were seen as a healthy alternative to spirits, says Cassidy.
The stereotype grew in the late 18th and early 19th century and was linked
with working class emigrants in the US and Britain.
"One of the key employments for emigrants was to run pubs. And this was
where the emigrant populations met. The general populace would see the Irish
in the pub."
The boozy stereotype grew despite the fact that the Irish didn't drink as
much as people in countries like France and Italy. But the arrival of the
Celtic Tiger boom in the 1990s changed that.
"As we became wealthier we drank more alcohol. The reality is, we now hold
our own," said Cassidy.

http://www.google.com/hostednews/afp/article/ALeqM5iUPMwBGYB2gqAHgQLAJPMp75f
2nw


Dr Tanya Cassidy
http://www.rdg.ac.uk/AcaDepts/lw/Sociol/publish/people/academic/tanya/bio.ht
m

Title: IRISH DRINKING WORLDS: A SOCIO-CULTURAL REINTERPRETATION OF
AMBIVALENCE
Author(s): Tanya M. Cassidy
Journal: International Journal of Sociology and Social Policy
Year: 1996 Volume: 16 Issue: 5/6 Page: 5 - 25
ISSN: 0144-333X
DOI: 10.1108/eb013254
Publisher: MCB UP Ltd

Abstract: Many researchers who have studied drinking in Ireland have worked
under the assumption that the Irish have a particularly acute problem with
alcohol. Through an investigation of historical and contemporary writings on
the subject I demonstrate that the problem is more complicated than
traditional images would lead one to believe. Generally it is not known that
Ireland has one of the lowest rates of alcohol consumption in Europe and one
of the highest percentages of abstainers, although it is also true that
Ireland has one of the highest hospital admission rates for alcohol-related
illnesses. In an attempt to understand the complex variety of drinking
behaviours in Ireland, I advocate the reinterpretation and use of the
concept of ambivalence in the context of Irish drinking, adapting ideas of
Barth (originally applied to Bah) in the process.

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: 'Apology Studies'
In-Reply-To:
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Content-Type: text/plain; charset="us-ascii"
Content-Transfer-Encoding: 7bit

Thank you, Muiris...

I distributed the information about the apology article because I know that
a number of Ir-D members are interested in what I suppose we might call
Comparative Apology Studies.

On the Blair apology - which was indeed very curiously worded - see the work
of Michael Cunningham. EG

Cunningham, Michael. "Apologies in Irish Politics: A Commentary and
Critique." Contemporary British History, Winter, 2004 2004, 18(1361-9462
Copyright 2006 Ingenta), pp. 80-92(13).

Cunningham, Michael. "Saying Sorry: The Politics of Apology." Political
Quarterly, 1999, 70(3), pp. 285-293.

Interestingly the media comment analysed by Cunningham in that 2004 article
is still out there on the web.

There are recurring themes. Like, Will the issuing of an apology lead to
demands for financial compensation? I am in contact with a number of small
nations - the obvious example is Armenia - where the quest for apology is a
significant part of nation building.

I will distribute some more 'Apology Studies' items that have come in.

P.O'S.

-----Original Message-----
From: The Irish Diaspora Studies List [mailto:IR-D[at]JISCMAIL.AC.UK] On Behalf
Of Muiris Mag Ualghairg
Sent: 22 September 2009 16:25
To: IR-D[at]JISCMAIL.AC.UK
Subject: Re: [IR-D] Article, 'Sorry for the Genocide': How Public Apologies
Can Help Promote National Reconciliation

Blair's apology was nothing but words. It was made by an individual,
albeit the Prime Minister, but it has no status that I can understand
in UK Law. To be an 'official' apology surely it needed to be made via
official organs and to be at least passed by resolution through the
houses of Parliament, other than that it just one man's opinion.

Interestingly, and totally irrelevant to this discussion, I recently
stayed in a Bed and Breakfast in Donegal ran by one of Tony Blair's
Irish cousins, unlike me he had never met Blair and it looks as if the
portrayed family history (i.e. Irish Protestants) is actually a bit
more complex and not quite so 'protestant' as it sometimes comes
across as being.

Muiris

2009/9/22 Patrick O'Sullivan :
> 'Sorry for the Genocide': How Public Apologies Can Help Promote National
> Reconciliation
>
> Kora Andrieu
> University of Paris IV Sorbonne
>
> The aim of this article is to defend the politics of official apologies as
> part of a liberal conception of state and society. To acknowledge this is
to
> defend a subjective conception of state legitimacy, not solely based on
its
> objective efficiency but also on the meaning that citizens give to it and
> their belief in its legitimacy. I will argue that official apologies for
> past wrongs can be an essential component of this belief, and help
building
> or rebuilding civic trust in the aftermath of mass atrocity. The
> acknowledgment of a wrongdoing, the acceptance of one's responsibility,
and
> the expression of sorrow and regret for it can therefore appear as a
> reliable way to promote national reconciliation. I will show that in order
> to understand how pure words can provoke such an important shift, we need
to
> `unfold' the meaning of an apology and to review our conception of
> reconciliation itself. Only if we consider reconciliation as the
achievement
> of trust can apologies become part of the reconstruction process of
> post-conflict societies. I will draw upon a Habermassian conception of
> discursive solidarity to show that, rightly understood and formulated,
> apologies, as a form of dialogue, could become an essential norm-affirming
> and community-binding measure in the aftermath of mass atrocities, one
> compatible with a liberal project of transitional justice.
>
> Key Words: genocide . Habermas . reconciliation
>
> This version was published on August 1, 2009
>
> Millennium - Journal of International Studies, Vol. 38, No. 1, 3-23 (2009)
>
> DOI: 10.1177/0305829809336257
>
>
> .Blair apologised for the `Bloody Sunday' of 1972, and for the Irish
Potato
> Famine of 1840, while the Queen apol- ogised for England's...himself was
> certainly not personally responsible for the Irish potato famine, and
> today's Irishmen are not its primary victims...
>
>

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: CFP Thinking and Practicing Reconciliation: Literary and
Pedagogical Responses to Atrocity
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Content-Type: text/plain; charset="us-ascii"
Content-Transfer-Encoding: 7bit

Thinking and Practicing Reconciliation: Literary and Pedagogical Responses
to Atrocity

Publication Deadline: 2010-01-01

We invite proposals for an edited volume that seeks to bridge a gap between
the academic study of literature dealing with the aftermath of gross human
rights violations and the teaching of this literature. We hope to bring
together instructors/critics from a variety of disciplines who discuss
reconciliation in the wake of U.S. slavery, the Holocaust, the Rwandan
genocide, and Apartheid South Africa, for example. Essays will investigate
not just how literature approaches the thorny issue of reconciliation, but
how the often contradictory demands of this literature confront the
unambiguous demand for ethical action provoked by ultimate horrors. In some
cases, the text itself both explores the ambiguities of resolution and
begins to do the work of reconciliation. In other cases, it is the
pedagogical approach the instructor brings to the text which combines the
theory and practice of reconciliation.

Recent theoretical and literary approaches to the aftermaths of large-scale
atrocity typically insist on the impossibility of any ultimate "truth and
reconciliation." Yet where does this necessary open-endedness leave us as
teachers and scholars of literature in terms of cultivating in our students
and readers a critically-informed moral engagement in the world, an
engagement necessary to achieving real-world reconciliation and preventing
future genocides?

You may engage with this question or others. For example: Do fictional
representations cloud the history of these events? What is forgiveness? What
is reconciliation? What's the relationship of the grand public apology to
the private apology? How is the grand public apology or commission a kind of
performance? How can we engage readers and students in these questions and
discussions? How do texts engage readers and students in these questions?

We welcome proposals for papers to be included in this volume. Please submit
an abstract of approximately 500 words and C.V. before January 1, 2010.
Email attachments as Word documents to:

Jack Shuler - shulerj[at]denison.edu
Leo Riegert - riegertl[at]kenyon.edu

Decisions will be made in early January 2010

Final papers will be required by June 1, 2010

Jack Shuler (Denison University)
Email: shulerj[at]denison.edu

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Article, The Ethics of Apology
MIME-Version: 1.0
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This article, or discussion, while focussing on the Australian example,
looks in passing at Northern Ireland - with Lisette Josephides asked to
comment on the place where she lives and works rather than on her area of
expertise.

P.O'S.


The Ethics of Apology

A Set of Commentaries

Nayanika Mookherjee
Lancaster University, n.mookherjee[at]lancaster.ac.uk

Nigel Rapport

St Andrews University, rapport[at]st-andrews.ac.uk

Lisette Josephides

Queen's University Belfast, l.josephides[at]qub.ac.uk

Ghassan Hage

Melbourne University, ghage[at]unimelb.edu.au

Lindi Renier Todd

University of Technology, Sydney, Lindi.Todd[at]uts.edu.au

Gillian Cowlishaw

University of Technology, Sydney, Gillian.Cowlishaw[at]uts.edu.au

On 13 February 2008, the Australian government apologized to the 'stolen
generations': those children of Aboriginal descent who were removed from
their parents (usually their Aboriginal mothers) to be raised in white
foster-homes and institutions administered by government and Christian
churches - a practice that lasted from before the First World War to the
early 1970s. This apology was significant, in the words of Rudd, for the
'healing' of the Australian nation. Apologizing for past injustices has
become a significant speech act in current times. Why does saying sorry seem
to be ubiquitous at the moment? What are the instances of not saying sorry?
What are the ethical implications of this era of remembrance and apology?
This set of commentaries seeks to explore some of the ethical,
philosophical, social and political dimensions of this Age of Apology. The
authors discuss whether apology is a responsibility which cannot - and
should not - be avoided; the ethical pitfalls of seeking an apology, or not
uttering it; the global and local understandings of apology and forgiveness;
and the processes of ownership and appropriation in saying sorry.

Key Words: Aboriginal communities . apology . collective and historical
responsibility . forgiveness . racism . sorry . truth and reconciliation


Critique of Anthropology, Vol. 29, No. 3, 345-366 (2009)
DOI: 10.1177/0308275X09336703

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Article, "The satire of the poet is a pregnancy"
MIME-Version: 1.0
Content-Type: text/plain; charset="iso-8859-1"
Content-Transfer-Encoding: quoted-printable

JEGP, Journal of English and Germanic Philology
Volume 108, Number 4, October 2009

=93The satire of the poet is a pregnancy=94: Pregnant Poets, Body =
Metaphors, and
Cultural Production in Medieval Ireland
Amy C. Mulligan
JEGP, Journal of English and Germanic Philology, Volume 108, Number 4,
October 2009, pp. 481-505 (Article)

Subject Headings:
Irish poetry -- Middle Irish, 1100-1550 -- History and criticism.

'In Powers of Horror, Julia Kristeva writes that =93significance is =
indeed
inherent in the human body.=94 1 In other words, the ability to signify, =
to
create and perform verbal discourse, is a corporeal process. This is a =
tenet
that medieval Irish poets and storytellers understood long before =
Kristeva
and other modern theorists drew attention to the somatic nature of =
language
and text. From the narrative accounts and theoretical tracts that focus =
on
bodily aspects of language production, to the highly corporeal portraits =
of
the famed poets themselves, medieval Irish textual culture demonstrates =
that
the act of signifying, specifically of producing verse, is very much
=93inherent in the human body.=94 Medieval Irish scribes record, for =
instance,
that by gnawing on the thumb he burned on a poet=92s salmon of knowledge =
the
hero Finn mac Cumaill accessed his divinatory powers and skills sacred =
to
poets, and then delivered this wisdom in poetic form; 2 the poet N=E9de =
raised
deforming blisters on the body of the king by directing a satire, or
anti-praise poem, at him. 3 Imbas forosnai, a kind of poetic inspiration
that reveals whatever the fili, or learned visionary poet, needs to =
know, is
an intricate act requiring both chewing on raw flesh ( teinm laide) and
reciting chants in a specific way. 4 Furthermore, there is an extensive
collection of texts attending to the bodies, births, and transforming
rebirths of legendary poets who, as Patrick Ford has aptly put it, are
=93blind, dumb and ugly.=94 5 All of these examples stress the felt =
corporeality
of poets and poetic composition.
This article seeks to address one particularly rich manifestation of =
poetic
corporeality, the association of poetic utterances with pregnancy...'

Sender: The Irish Diaspora Studies List
From: "Rogers, James S."
Subject: requesting possible titles for a reading list
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boundary="_000_5012AD3225B6CF4A8307C3198E9242CA0639F79B46USTE2K7VS1stt_"
MIME-Version: 1.0

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Folks,

This autumn, I am teaching an interdisciplinary course for our Catholic Stu=
dies grad students on "The Irish Catholic Experience at Home and Abroad"-ba=
sically, 1800 and after.

The final paper assignment will be for them to select an autobiography or m=
emoir, either Irish, Irish-American, or elsewhere in the diaspora, and to=
discuss how it reflects (or departs from) the larger themes of the course.=
I want to give them a list of titles to choose from by next week. I have =
some ideas of course-the usual suspects--but I turn to the wisdom of the li=
st for other suggestions. I am particularly interested in eliciting suggest=
ions for books dated before 1950.

If you don't want to post to the full list, feel free to send me an e-mail =
at jrogers[at]stthomas.edu

Thanks in advance for your help - a reminder again to thank Paddy and his c=
ohorts for sustaining this list, which really is wonderful resource

Jim Rogers
University of St Thomas (Minnesota)



--_000_5012AD3225B6CF4A8307C3198E9242CA0639F79B46USTE2K7VS1stt_
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Folks,

 

This autumn, I am teaching an interdisciplinary course=
for
our Catholic Studies grad students on “The Irish Catholic Experience =
at
Home and Abroad”—basically, 1800 and after.

 

The final paper assignment will be for them to select =
an
autobiography or memoir, either Irish,   Irish-American, or elsew=
here in the
diaspora, and to discuss how it reflects (or departs from) the larger theme=
s of
the course. I want to give them a list of titles to choose from by next wee=
k. 
I have some ideas of course—the usual suspects--but I turn to the wis=
dom
of the list for other suggestions. I am particularly interested in elicitin=
g
suggestions for books dated before 1950.

 

If you don’t want to post to the full list, feel=
free
to send me an e-mail at jrogers[at]stt=
homas.edu 


 

Thanks in advance for your help – a reminder aga=
in to
thank Paddy and his cohorts for sustaining this list, which really is wonde=
rful
resource

 

Jim Rogers

University of St Thomas (Minnesota)



 



 







--_000_5012AD3225B6CF4A8307C3198E9242CA0639F79B46USTE2K7VS1stt_--

Sender: The Irish Diaspora Studies List
From: Breen O Conchubhair
Subject: Re: FW: American Conference on Irish Studies Call for Papers
In-Reply-To:
MIME-Version: 1.0
Content-Type: multipart/alternative; boundary=00504502ea9e2a9c2304745853fd

--00504502ea9e2a9c2304745853fd
Content-Type: text/plain; charset=windows-1252
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Jim,
Two titles come to mind:
Peadar O Laoghaire - Mo Sceal Fein / My Own Story
Leon O Broin - ...Just Like Yesterday
Maire Mhac an tSaoi Same Age as the State

The last two deal with the foundation of the Free State.
Do you know anything about a Regional ACIS meeting in Grand Rapids?
Thanks,
Breen

On Sun, Sep 20, 2009 at 1:18 PM, Rogers, James S. wro=
te:

>
> *Subject:* American Conference on Irish Studies Call for Papers
>
>
>
> *THE AMERICAN CONFERENCE ON IRISH STUDIES*
>
>
>
> The ACIS southern regional conference will be held at Winthrop University
> in Rock Hill, South Carolina, on March 4-7, 2010. Ireland=92s geographica=
l,
> literary, historical, and artistic boundaries, like the Celtic Knot itsel=
f,
> are immeasurable, hence the theme of the 2010 meeting: =93Crafting Infini=
ty:
> Struggle and Rebirth.=94
>
>
>
> We welcome both individual and panel proposals of 250 words (to be sent a=
s
> a Word attachment) that deal with the conference theme, as well as other
> aspects of Irish Studies and History. With your paper proposal please als=
o
> forward a brief CV (no more than two pages) for each participant. We welc=
ome
> proposals from graduate students. The deadline for proposals is November =
6,
> 2009.
>
>
>
> Please send proposals to:
>
> Dr. Rory T. Cornish
>
> Department of History,
>
> Winthrop University,
>
> Rock Hill, SC, 29733.
>
> cornishr[at]winthrop.edu
>
> Phone: 803-323- 4692
>
> Fax: 803-323-4023
>
>
>
>
>
> * *
>
> * *
>
>
>
>
>

--00504502ea9e2a9c2304745853fd
Content-Type: text/html; charset=windows-1252
Content-Transfer-Encoding: quoted-printable

Jim,
Two titles come to mind:
Peadar O Laoghaire - Mo Sceal Fein / My Own Story
Leon=A0O Broin - ...Just Like Yesterday
Maire Mhac an tSaoi Same Age as the State
=A0
The last two deal with the foundation of the Free State.
Do you know anything about a Regional=A0ACIS meeting in Grand Rapids?
Thanks,
Breen
On Sun, Sep 20, 2009 at 1:18 PM, Rogers, James S=
. <JROGERS[at]stt=
homas.edu> wrote:





=A0Subject: American Conferen=
ce on Irish Studies Call for Papers
=A0
THE AMERICAN CONFERENCE ON IRISH STUD=
IES
=A0
The ACIS southern regional conference wi=
ll be held at Winthrop University in Rock Hill, South Carolina, on March 4-=
7, 2010. Ireland=92s geographical, literary, historical, and artistic bound=
aries, like the Celtic Knot itself, are immeasurable, hence the theme of th=
e 2010 meeting: =93Crafting Infinity: Struggle and Rebirth.=94

=A0
We welcome both individual and panel pro=
posals of 250 words (to be sent as a Word attachment) that deal with the co=
nference theme, as well as other aspects of Irish Studies and History. With=
your paper proposal please also forward a brief CV (no more than two pages=
) for each participant. We welcome proposals from graduate students. The de=
adline for proposals is November 6, 2009.

=A0
Please send proposals to:
Dr. Rory T. Cornish
Department of History,
Winthrop University,
Rock Hill, SC, 29733.
cornishr[at]winthrop.edu
Phone:=A0 803-323- 4692
Fax:=A0=A0=A0=A0=A0=A0=A0 803-323-4023=
=A0=A0=A0=A0=A0=A0
=A0
=A0
=A0
=A0
=A0
=A0

--00504502ea9e2a9c2304745853fd--

Sender: The Irish Diaspora Studies List
From: =?Windows-1252?B?Q2lhcuFuICYgTWFyZ2FyZXQg0yBo02dhcnRhaWdo?=

Subject: 'A Lady's Child' by Enid Starkie
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Hi Jim=2C

How about Enid Starkie's A Lady's Child=2C she was the daughter of William =
Starkie a much-hated commissioner of education in Ireland in the early twen=
tieth century. Hence her background was catholic=2C upper middle class=2C =
she also went to a Protestant School=2C Alexandra College=2C and then Oxfor=
d=2C where she became a Professor of French. It is beautifully wirtten and=
was published=2C much to the chagrin of her relatives=2C in 1940 by Faber =
and Faber.

Happy reading=2C

Margaret.
=20


Date: Thu=2C 24 Sep 2009 11:22:55 -0500
From: JROGERS[at]STTHOMAS.EDU
Subject: [IR-D] requesting possible titles for a reading list
To: IR-D[at]JISCMAIL.AC.UK





Folks=2C
=20
This autumn=2C I am teaching an interdisciplinary course for our Catholic S=
tudies grad students on =93The Irish Catholic Experience at Home and Abroad=
=94=97basically=2C 1800 and after.
=20
The final paper assignment will be for them to select an autobiography or m=
emoir=2C either Irish=2C Irish-American=2C or elsewhere in the diaspora=
=2C and to discuss how it reflects (or departs from) the larger themes of t=
he course. I want to give them a list of titles to choose from by next week=
. I have some ideas of course=97the usual suspects--but I turn to the wisd=
om of the list for other suggestions. I am particularly interested in elici=
ting suggestions for books dated before 1950.=20
=20
If you don=92t want to post to the full list=2C feel free to send me an e-m=
ail at jrogers[at]stthomas.edu =20
=20
Thanks in advance for your help =96 a reminder again to thank Paddy and his=
cohorts for sustaining this list=2C which really is wonderful resource
=20
Jim Rogers
University of St Thomas (Minnesota)

=20
=0A=
_________________________________________________________________=0A=
Get 30 Free Emoticons for your Windows Live Messenger=0A=
http://www.livemessenger-emoticons.com/funfamily/en-ie/=

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Hi Jim=2C
How about Enid Starkie's A Lady's Child=2C she was the daughter of=
William Starkie a much-hated commissioner of education in Ireland in the e=
arly twentieth century. =3B Hence her background was catholic=2C upper =
middle class=2C =3Bshe also went to a Protestant School=2C Alexandra Co=
llege=2C and then Oxford=2C where she became a Professor of French. =3B=
It is beautifully wirtten and was published=2C much to the chagrin of her =
relatives=2C in 1940 by Faber and Faber.
Happy reading=2C
Margaret. =3B

Date: Thu=2C 24 Sep 2009 11:22:55 -0500From: JROGERS[at]STTHOMAS.EDUSu=
bject: [IR-D] requesting possible titles for a reading listTo: IR-D[at]JIS=
CMAIL.AC.UK

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Folks=2C
 =3B
This autumn=2C I am teaching an interdisciplinary c=
ourse for our Catholic Studies grad students on =93The Irish Catholic Exper=
ience at Home and Abroad=94=97basically=2C 1800 and after.
 =3B
The final paper assignment will be for them to sele=
ct an autobiography or memoir=2C either Irish=2C =3B =3B Irish-Amer=
ican=2C or elsewhere in the diaspora=2C and to discuss how it reflects (or =
departs from) the larger themes of the course. I want to give them a list o=
f titles to choose from by next week. =3B I have some ideas of course=
=97the usual suspects--but I turn to the wisdom of the list for other sugge=
stions. I am particularly interested in eliciting suggestions for books dat=
ed before 1950.
 =3B
If you don=92t want to post to the full list=2C fee=
l free to send me an e-mail at jrog=
ers[at]stthomas.edu =3B
 =3B
Thanks in advance for your help =96 a reminder agai=
n to thank Paddy and his cohorts for sustaining this list=2C which really i=
s wonderful resource
 =3B
Jim Rogers
University of St Thomas (Minnesota)

 =3B
 =3B Free upgr=
ade for your Windows Live Messenger! Click here!
=

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Sender: The Irish Diaspora Studies List
From: Nicholas M Wolf
Subject: Re: requesting possible titles for a reading list
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Jim--

You might include James Mullin=27s The Story of a Toiler=92s Life=2E Wri=
tten by a Fenian and later Irish National Leaguer=2C it spans 1846 to 19=
20=2E Patrick Maume edited it for publication in 2000=2C so it should b=
e widely available=2E =


Sounds like a great class=2E

Nick

----------------------------------------
Nicholas Wolf
Western Civilization Postdoctoral Fellow
Department of History and Art History
George Mason University
Fairfax=2C VA
nwolf2=40gmu=2Eedu
www=2Enmwolf=2Enet

----- Original Message -----
From=3A =22Rogers=2C James S=2E=22 =3CJROGERS=40STTHOMAS=2EEDU=3E
Date=3A Thursday=2C September 24=2C 2009 12=3A22 pm
Subject=3A =5BIR-D=5D requesting possible titles for a reading list

=3E Folks=2C
=3E =

=3E This autumn=2C I am teaching an interdisciplinary course for our =

=3E Catholic Studies grad students on =22The Irish Catholic Experience =

=3E at Home and Abroad=22-basically=2C 1800 and after=2E
=3E =

=3E The final paper assignment will be for them to select an =

=3E autobiography or memoir=2C either Irish=2C Irish-American=2C or =

=3E elsewhere in the diaspora=2C and to discuss how it reflects (or =

=3E departs from) the larger themes of the course=2E I want to give them=
=

=3E a list of titles to choose from by next week=2E I have some ideas =

=3E of course-the usual suspects--but I turn to the wisdom of the list =

=3E for other suggestions=2E I am particularly interested in eliciting =

=3E suggestions for books dated before 1950=2E
=3E =

=3E If you don=27t want to post to the full list=2C feel free to send me=
=

=3E an e-mail at jrogers=40stthomas=2Eedu=3Cmailto=3Ajrogers=40stthomas=2E=
edu=3E
=3E =

=3E Thanks in advance for your help - a reminder again to thank Paddy =

=3E and his cohorts for sustaining this list=2C which really is =

=3E wonderful resource
=3E =

=3E Jim Rogers
=3E University of St Thomas (Minnesota)
=3E =

=3E =

=3E

Sender: The Irish Diaspora Studies List
From: Simon Jolivet
Subject: Re: requesting possible titles for a reading list
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Hi Prof. Rogers=2C

I don't know if this will be of some help=2C but there is this biography wr=
itten by Charles Gavan "Chubby" Power (and edited by historian Norman Ward =
in 1966). Chubby Power was a Canadian Federal MP from 1917 until 1953 for t=
he constituency of Quebec South (Quebec City). His father William was a MP =
too but left his seat in 1917. What's particularly interesting is that Chub=
by Power fought for the Canadian army in WWI but was wounded at some point.=
When he came back=2C he decided to run for the Liberals in the December El=
ections of 1917 (under the leadership of the anti-conscriptionist Liberal "=
chef" Sir Wilfrid Laurier). Both the conscription crises in Canada and Irel=
and were one of the causes for his involvement in politics. The "Powers" we=
re well-known Irish Catholics from Quebec City... and the Quebec South cons=
tituency was THE Irish Catholic constituency in the Old Capital. In his aut=
obiography=2C Chubby Power also mentioned that he became involved in the Se=
lf Determination League for Ireland in Canada and Newfoundland in 1920-1921=
. This League promoted the D=E1il's Irish Republic and members of the Leagu=
e met (and I think Power was there too) President =C9amon de Valera a coupl=
e of times in 1920 in Plattsburgh=2C NY State=2C just 150 kilometres south =
of Montreal=2C Province of Quebec.

For more information=2C see : http://www2.parl.gc.ca/parlinfo/Files/Parliam=
entarian.aspx?Item=3Da47e2fa3-277a-47c3-8868-2fc0fdddd05a&Language=3DE

See also : Norman Ward=2C ed.=2C The Memoirs of Chubby Power=2C A Party Pol=
itician (Toronto=2C Macmillan of Canada)=2C 1966=2C 419 p. Probably you cou=
ld find this book on www.bookfinder.com=20

Kind regards=2C

Simon Jolivet
sjolivet[at]uottawa.ca

Chercheur postdoctoral

Universit=E9 d'Ottawa
613-562-5800 poste 2753

Date: Thu=2C 24 Sep 2009 11:22:55 -0500
From: JROGERS[at]STTHOMAS.EDU
Subject: [IR-D] requesting possible titles for a reading list
To: IR-D[at]JISCMAIL.AC.UK
















Folks=2C

=20

This autumn=2C I am teaching an interdisciplinary course for
our Catholic Studies grad students on =93The Irish Catholic Experience at
Home and Abroad=94=97basically=2C 1800 and after.

=20

The final paper assignment will be for them to select an
autobiography or memoir=2C either Irish=2C Irish-American=2C or elsewhere=
in the
diaspora=2C and to discuss how it reflects (or departs from) the larger the=
mes of
the course. I want to give them a list of titles to choose from by next wee=
k.=20
I have some ideas of course=97the usual suspects--but I turn to the wisdom
of the list for other suggestions. I am particularly interested in elicitin=
g
suggestions for books dated before 1950.=20

=20

If you don=92t want to post to the full list=2C feel free
to send me an e-mail at jrogers[at]stthomas.edu=20


=20

Thanks in advance for your help =96 a reminder again to
thank Paddy and his cohorts for sustaining this list=2C which really is won=
derful
resource

=20

Jim Rogers

University of St Thomas (Minnesota)



=20



=20


_________________________________________________________________
Rapide : acc=E9dez =E0 Messenger par le nouveau MSN!
http://go.microsoft.com/?linkid=3D9677416=

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Hi Prof. Rogers=2CI don't know if this will be of some help=2C but =
there is this biography written by Charles Gavan "Chubby" Power (and edited=
by historian Norman Ward in 1966). Chubby Power was a Canadian Federal MP =
from 1917 until 1953 for the constituency of Quebec South (Quebec City). Hi=
s father William was a MP too but left his seat in 1917. What's particularl=
y interesting is that Chubby Power fought for the Canadian army in WWI but =
was wounded at some point. When he came back=2C he decided to run for the L=
iberals in the December Elections of 1917 (under the leadership of the anti=
-conscriptionist Liberal "chef" Sir Wilfrid Laurier). Both the conscription=
crises in Canada and Ireland were one of the causes for his involvement in=
politics. The "Powers" were well-known Irish Catholics from Quebec City...=
and the Quebec South constituency was THE Irish Catholic constituency in t=
he Old Capital. In his autobiography=2C Chubby Power also mentioned that he=
became involved in the Self Determination League for Ireland in Canada and=
Newfoundland in 1920-1921. This League promoted the D=E1il's Irish Republi=
c and members of the League met (and I think Power was there too) President=
=C9amon de Valera a couple of times in 1920 in Plattsburgh=2C NY State=2C =
just 150 kilometres south of Montreal=2C Province of Quebec.For mor=
e information=2C see : http://www2.parl.gc.ca/parlinfo/Files/Parliamentaria=
n.aspx?Item=3Da47e2fa3-277a-47c3-8868-2fc0fdddd05a&=3BLanguage=3DESee also : Norman Ward=2C ed.=2C The Memoirs of Chubby Power=2C A Part=
y Politician (Toronto=2C Macmillan of Canada)=2C 1966=2C 419 p. Probabl=
y you could find this book on www.bookfinder.com Kind regards=2CSimon Jolivetsjolive=
t[at]uottawa.ca
Chercheur postdoctoral
Universit=E9 d'Ottawa613-562-5800 poste 2753Date: Thu=2C 24 Sep 2009 11:22:55 -0500From: JROGERS[at]STTHOM=
AS.EDUSubject: [IR-D] requesting possible titles for a reading list=
To: IR-D[at]JISCMAIL.AC.UK







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Folks=2C

 =3B

This autumn=2C I am teaching an interdisciplinary=
course for
our Catholic Studies grad students on =93The Irish Catholic Experience at
Home and Abroad=94=97basically=2C 1800 and after.

 =3B

The final paper assignment will be for them to se=
lect an
autobiography or memoir=2C either Irish=2C =3B =3B Irish-American=
=2C or elsewhere in the
diaspora=2C and to discuss how it reflects (or departs from) the larger the=
mes of
the course. I want to give them a list of titles to choose from by next wee=
k. =3B
I have some ideas of course=97the usual suspects--but I turn to the wisdom
of the list for other suggestions. I am particularly interested in elicitin=
g
suggestions for books dated before 1950.

 =3B

If you don=92t want to post to the full list=2C f=
eel free
to send me an e-mail at jrogers[at]stt=
homas.edu =3B


 =3B

Thanks in advance for your help =96 a reminder ag=
ain to
thank Paddy and his cohorts for sustaining this list=2C which really is won=
derful
resource

 =3B

Jim Rogers

University of St Thomas (Minnesota)



 =3B



 =3B

Nouveau : connexion =E0 Hotmail par MSN!
=

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