Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Major exhibition on Irish Australia to open in 2011
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Major exhibition on Irish Australia to open in 2011
Posted on 17 February 2010

Tags: Archbishop Daniel Mannix, Canberra, Dr Richard Reid, Melbourne
Library, National Museum of Australia, Ned Kelly, University of Melbourne

Antrim native Richard Reid is the curator of a major new exhibition on Irish
Australia which will open in 2011.

The story of the Irish in Australia is to be told at the National Museum of
Australia in Canberra next year.

The exhibition, which will open on St Patrick's Day, 2011, will showcase the
fascinating and tumultuous tale of Irish Australia over 225 years.
Speaking to the Irish Echo, Antrim-born Dr Richard Reid, senior curator at
the National Museum of Australia, said the story of the Irish stretches back
to the day the first European settlers arrived.

"It is a huge story going from 1788 to the present day and it will be a
story told in its entirety," Dr Reid said

"There has been a lot of pressure from the Irish community over the years to
have their story told and now that day has come," he said.

The Irish and their stories will take centre stage at the country's national
museum.

The exhibition will display artefacts that symbolise the Irish contribution
to Australia but the collection will also tell the story of some of the many
influential Irish people who have settled here.

"Daniel Mannix [the Cork-born former Archbishop of Melbourne] was given a
wonderful Cross of Cong that was sent out by the Irish and that will be on
display," said Dr Reid, "The National Museum of Ireland and the National
Museum of Northern Ireland have also provided some relevant material."

Archbishop Mannix is just one of many prominent Irish characters who have
left their mark on this country.

Dr Reid is determined to assemble as many relics as possible to help him
tell this huge story.

Famed Irish Australian bushranger Ned Kelly will be represented, as will the
man who sentenced him to hang, Redmond Barry, an Anglican who was also the
first chairman of the board of trustees at Melbourne Library and the first
chancellor of the University of Melbourne.

"Culturally, Barry was hugely significant and famous for more than just the
judge who sentenced Ned Kelly," said Dr Reid.

The exhibition will be very broad, examining every aspect of Irish society
Down Under.

Dr Reid has, for instance, secured the original silks worn by Michael Kinane
aboard Vintage Crop to win the Melbourne Cup for Ireland in 1993.

With about 40 per cent of Australia's population having Irish roots, the
exhibition is set to be a huge success.

"One only has to look through the phone book to see the Irish heritage here.
There are a huge number of Gaelic names listed."

The widely anticipated Irish in Australia exhibition has taken curators at
the museum more than two years' research and will take another year to
compile.

The exhibition, the first of its kind around the world, will open at the
National Museum of Australia on March 17, 2011.

It will enjoy a four-and-a-half- month stint in Canberra before touring the
country.

Dr Reid is hopeful that the exhibition will also be displayed in Ireland at
some time in the not-too-distant future.

The exhibition will also be accompanied by a comprehensive online and
schools programme which, it is hoped, will assist in awakening interest
among young Australians in the Irish inheritance.

by Debbie McCann

SOURCE
http://www.irishecho.com.au/2010/02/17/major-exhibition-on-irish-australia-t
o-open-in-2011/2000

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Lecture Series, the Southern Way of War,
University of Southern Mississippi
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Forwarded on behalf of
Susannah J. Ural, Ph.D.

In March 2010 the University of Southern Mississippi's Center for the Study
of War and Society will host the 5th Annual Richard McCarthy Lecture Series.
This year's focus is on the classic debate about a military culture in the
American South. Leading scholars will discuss the historic roots of this
concept, examining the region from the Civil War through Vietnam, to
understand why Southerners have dominated the U.S. military since the
mid-nineteenth century. They will discuss how Southerners came to link
military service with good citizenship, how this originally white male
tradition came to include African Americans and women, and why this image of
a Southern military tradition continues today.

Monday, March 8, 2010
"Celtic Warriors and Confederate Soldiers?:
Putting the 'Celtic Way of War' to the Sword"
Wayne E. Lee, Ph.D., The University of North Carolina, Chapel Hill

Monday, March 22, 2010
"The Lost Cause, Confederate Memory, and the Southern Way of War"
Susannah J. Ural, Ph.D., The University of Southern Mississippi

Monday, March 29, 2010
"From Jim Crow to the White Man's Burden:
African-Americans, the South, and the Philippine-American War"
David Silbey, Ph.D., Alvernia University

Monday, April 5, 2010
"Vietnam and the Southern Way of War"
Heather M. Stur, Ph.D., The University of Southern Mississippi

All talks will begin at 5:30 pm in Room 101 of the Liberal Arts Building on
the USM Campus. To learn more about the USM Center for the Study of War and
Society: http://www.usm.edu/history/warsociety.php If you have any
questions, please direct them to me via the contact information below.

The Center for the Study of War and Society at the University of Southern
Mississippi serves as a local, national, and international resource for the
study of the history of warfare at the social, economic, political,
cultural, and military levels. The Center fosters a greater understanding of
the myriad aspects of warfare through concentration in four inter-related
areas: undergraduate teaching, graduate teaching and mentorship,
scholarship, and community outreach.

Sincerely,
Susannah Ural

Susannah J. Ural, Ph.D.
Associate Professor of History
Senior Fellow, The Center for the Study of War and Society
The University of Southern Mississippi
Phone: 601.266.5004
Email: Susannah.Ural[at]usm.edu
Web: http://www.usm.edu/history/ural.php
Alternative Email: sjural[at]me.com

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Book Review, Yvonne McKenna,
Made Holy: Irish Women Religious at Home and Abroad
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This Book Review is from the latest issue of the Journal of Religious
History
Volume 34 Issue 1,
Currently flagged as the Free Sample issue on the Wiley Interscience web
site.


Made Holy: Irish Women Religious at Home and Abroad - By Yvonne McKenna
Review by Marilyn Kelleher 1
1 Sydney

Article Text
Yvonne McKenna : Made Holy: Irish Women Religious at Home and Abroad . :
Irish Academic Press , 2006 ; pp . 268 .

This book adds to our understanding of Irish women religious by allowing
their voices to be heard. McKenna contends that although religious women
should form a vital part of the study of twentieth-century society and
womanhood in Ireland, its diaspora and beyond, very little is known about
their personal lives. Through a study of the oral testimonies of thirty
Irish women from nine active congregations, the experience of being women,
of being Irish women, and of being Irish religious sisters is explored.

McKenna conducted one or more semi-structured, conversational-style
interviews with each religious sister. All the subjects of the research were
born between 1910 and 1950 and were aged between forty and eighty-six years
when interviewed. All of the women in the study had lived for part or all of
their religious lives outside Ireland. Some moved to England as professed
sisters or entered congregations in England. Twenty-two of the thirty still
lived in England, while fourteen had lived on the mission fields of Africa,
Asia, and Latin America. Six of the congregations were established before
1850, one in the second half of the nineteenth century, and the remaining
two in the early twentieth century. Two were specifically missionary
congregations, although all had established missions in the third world.

Essentially, the book is about identity as the study reveals the ways in
which the women formed a sense of self as Irish, as women, as Catholics, and
as religious sisters. The first section of the book is devoted to a brief
overview of national identity, Irish Catholicism, womanhood, and migration
as the context for the sisters' experiences of growing up and choosing to
enter religious life between 1910 and 1969. In choosing religious life they
revealed complex motives that contradict the stereotypes of nuns and the
reasons for entering convents. Some were aware of the adventure of the
missions as well as the opportunity to be identified with an important
international programme that took them out of Ireland. Some identified
religious life as an alternative path to the limitations, as they saw them,
of marriage in Irish society. Others were attracted to a life that was
exceptional, based on a personal relationship with the divine and the
sacrifice of the self for others.

These women experienced religious life before Vatican II when their days
were organised according to a strict set of rules that formed them according
to the congregational identity. While many accepted the current teaching of
the church on the inferiority of women as mentally weak and latently sexual,
the women's stories reveal that their actual life experiences and attitudes
did not always conform to such rhetoric and had many ways, however small, of
claiming their own identities. The missionary sisters experienced greater
freedom before Vatican II because while their workload was heavier, they had
more pressing issues than rigid timetables.

One of the strengths of this study is the exploration of the women's
response to the impact of Vatican II on their sense of religious identity
and spirituality as well as their sense of self as women. When they were
called upon to be mature women, to take greater responsibility for their own
decisions, reactions were various and complex, but all recalled the process
as painful. The missionaries saw their religious life as a step ahead of
religious life elsewhere and regarded themselves as living in a manner that
was more in tune with post- than pre-conciliar thinking and regarded Vatican
II as a vindication of that life.

As almost two thirds of the women in the study returned to visit or to live
in Ireland over a fifty-year period, McKenna's research adds to the recent
exploration of the stories of returning migrants to Ireland. Those who had
lived in England had a sense of belonging to the nation and their families
but felt that they were being denied a space in Ireland to claim the
subjectivity that they wanted as religious, reflecting increasing secularism
and reactions to allegations of abuse. Those who returned from the missions
experienced a sense of returning to a country they neither recognised nor
identified with because of culture shock, the decline in religious
observance, and growing anticlericalism.

In choosing to examine oral testimonies and clearly stating the parameters
of the research, McKenna has suggested a methodology for studying the
experiences of religious sisters and our understanding of their place in
society and the church. The book would benefit from more careful
proof-reading as there are some obvious misprints.

SOURCE
Journal of Religious History
Volume 34 Issue 1, Pages 69 - 70

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Article,
Containing "Contamination": Cardinal Moran and Fin de
Si=?iso-8859-1?Q?=E8cle_?= Australian National Identity, 1888-1911
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This article can be found in the latest issue of the Journal of =
Religious
History, currently flagged as the Free Sample issue on the Wiley
Interscience web site.

The article engages with the legacy of Patrick O'Farrell and Tony =
Cahill.

And will interest the Fin de Si=E8cle folk.

P.O'S.


Journal of Religious History

Volume 34 Issue 1 (March 2010)

Containing "Contamination": Cardinal Moran and Fin de Si=E8cle =
Australian
National Identity, 1888=961911 (p 20-35)


Containing "Contamination": Cardinal Moran and Fin de Si=E8cle =
Australian
National Identity, 1888=961911
MARK HEARN 1 *
1 Department of Modern History in Macquarie University=20
Correspondence to Dr Mark Hearn is a lecturer at the Department of =
Modern
History in Macquarie University.=20

* This article was researched as part of a project, "Changing the Face =
of
the World: The Fin de Si=E8cle Imagination in Australia, 1890=961914" =
conducted
by the author as the C.H. Currey Fellow at the State Library of New =
South
Wales. The author wishes to acknowledge the support provided by the =
SLNSW
and the Mitchell Collection staff.=20
ABSTRACT

Cardinal Patrick Moran, the Catholic Archbishop of Sydney 1884=961911,
believed that Australian Catholicism would flourish with the emergence =
of
the new nation through Federation in 1901, provided that Australians =
turned
away from foreign influences, including anarchism and nihilism. Moran =
also
sought to use Australia to "Christianise" the enormous population of =
China,
and believed that Chinese immigration could make a useful contribution =
to
nation building. As the nineteenth century closed, Moran's aims were =
also
complicated by the more insidious threats represented by a challenge to
religious faith by fin de si=E8cle ideas =97 a modernism manifesting as =
both a
general challenge and a specific doctrinal relativism that might erode =
the
Church's authority, and the threat Moran felt was posed to the =
development
of the liberal Australian state and the Catholic Church by radical =
political
alternatives. Concern that a mood of religious apostasy and =
secularisation
might spread to the Catholic community also influenced Moran's support =
for
the fledgling Australian Labor Party, which Moran believed could develop =
as
an instrument to reinforce a moral and inclusive sense of Australian
identity for the Catholic working class. Like his pro-Chinese views, =
Moran's
advocacy of "the rights and duties of labour" was defined by an imagined
alliance of evangelism and nation building, stimulated by the fear, as =
he
expressed in 1891, of "an unchristianized world."

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Article,
Learning from Northern Ireland? The Uses and Abuses of the Irish
'Model'
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British Journal of Politics & International Relations
Early View (Articles online in advance of print)
Published Online: 19 Feb 2010

Journal compilation C 2010 Political Studies Association and Blackwell
Publishing Ltd

Learning from Northern Ireland? The Uses and Abuses of the Irish 'Model'
Eamonn O'Kane 1
1 University of Wolverhampton, History of Governance Research Institute,
Millennium City Building, UK
KEYWORDS
Northern Ireland . Irish model . resolving conflicts . peace processes

ABSTRACT
This article examines the increasing use of Northern Ireland as a 'model'
for resolving conflicts. It seeks to identify what may constitute an Irish
'model' and to examine it in relation to three key aspects of existing
conflict resolution theory: the timings of peace processes, the role of
third parties and how to deal with 'spoilers'. The article argues that the
existing theory is currently ill-matched to both the Northern Ireland case
and the 'model' that some have sought to extrapolate from it. It stresses
the need to examine the Northern Ireland case in context if we are to learn
any lessons from it that may be of use in other conflict resolution
attempts.

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Thesis, Sullivan, Designing Irishness: Ethnicity, Heritage,
and Imagined Connection to Place Through Language
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This thesis has appeared on the Louisiana State University web site, with
unrestricted access.

Sullivan, Thomas James
Designing Irishness: Ethnicity, Heritage, and Imagined Connection to Place
Through Language
Doctor of Philosophy (Ph.D.) Thesis
Louisiana State University
2009.

In North America, those who are descended from "old world" immigrant
groups-for example Germans, Greeks, Italians, Poles, and Irish-are thought
to be assimilated or acculturated into the mainstream American culture.
Since the late 1970s, however, sociologists have observed how a number of
white ethnics, particularly those descended from third- and
fourth-generation (and beyond) immigrants, continue to maintain a link to an
ethnic group. This phenomenon-labeled symbolic or optional ethnicity-is now
seen as a latter-stage development in the larger process of assimilation and
ethnic-group identification. In this dissertation I show how the meaning of
Irish identity has evolved in North America from a group of immigrants, to
an ethnic community, and finally, a contemporary symbolic ethnicity which is
positively influenced by commercialized forms of Irish culture, and is
constructed from personal narratives and imagined geographies of Ireland. To
study this phenomenon in more detail, this dissertation employs a multisited
and autoethnographic qualitative study to focus on Irish-language
enthusiasts at fifteen intensive Irish-language instructional events that
took place at scattered sites in the U.S. and Canada. In this work I
demonstrate how attendees at these events design, construct, and perform
Irish identities for themselves by establishing parameters of what they
perceive of as traditional and authentic Irishness, parameters that include
ancestry, musical practice, dance, and most importantly language learning.
Finally, I argue that the constructedness of their identities is part of the
contemporary idea of diaspora-a concept developed by cultural theorists-that
emphasizes how culture, identity, and place is a dynamic rather than static
phenomenon.

http://etd.lsu.edu/docs/available/etd-01082010-110943/

Sender: The Irish Diaspora Studies List
From: Cian McMahon
Subject: Re: Irish Journalism
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Dear Anthony McNicholas:

This sounds like an excellent project. My recently completed
dissertation, "Did the Irish 'Become White'? Global Migration and National
Identity, 1842-1877" (Ph.D., Carnegie Mellon University, 2010), situates
the idea of the Irish weekly press as a world wide web of print culture at
the heart of its conceptual framework.

For my part, I used the international trials and tribulations of the Young
Irelanders for the majority of my source base. The following
personalities, and their journals, may be of use to you:

USA
John Mitchel: _Citizen_ (NYC, 1854); _Irish Citizen_ (1867-1872).
Thomas Francis Meagher: _Irish News_ (NYC, 1856-1861)
T.D. McGee: _Nation_ (NYC, 1848-1850); _American Celt_ (Boston, Buffalo,
NYC, 1850 - 1857); _New Era_ (Montreal, 1857/8--)

AUSTRALIA
Patrick O'Donohoe: _Irish Exile and Freedom's Advocate_ (Hobart Town,
Tasmania, 1850-1851)
Charles Gavan Duffy: _The Advocate_ (Melbourne, 1862 unsure of date--I did
not get to this one)
Fr. John McEncroe: _Freeman's Journal_ (Sydney, 1850 --)

McEncroe was not a Young Irelander but he founded the mainstream Irish
Catholic journal in 1850. McEncroe is especially interesting as he first
cut his teeth as a newspaper editor on Bishop John England's _United
States Catholic Miscellany_ in Charleston, South Carolina in 1844, thus
giving his experience an international edge.

Hope this helps a bit,

Cian McMahon

Department of History
Carnegie Mellon University
Pittsburgh, PA 15213

Sender: The Irish Diaspora Studies List
From: Carmel McCaffrey
Subject: Denny's apology falls far short on Irish Famine smear | Periscope
| IrishCentral
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Something that is causing much stir in my neck of the woods.
Carmel

What a mealy-mouthed apology Denny's just issued for their incredible
behavior in mocking the victims of the Irish Famine. Here it is:

"Denny's has a history of using humor in its television advertising. It
is certainly not the intention of the company to offend anyone or any
group and we apologize if this spot has in any way. As a result of the
feedback we have received from our customers the spot will no longer be
on the air after Tuesday. We thank those who took the time to contact us."

Gee, thanks. Denny's will apologize "if" the ad offended? It offended
all right, and it seems utterly incredible that this company does not
see fit to issue a decent apology.

This is typical of a company with an appalling record on human rights.
They lost a huge lawsuit because of discrimination against African
American employees and customers. What they need to say is, "We
apologize to the Irish American community for depicting the Irish Famine
as some kind of humorous event, when in fact 1 million people died of
starvation. We realize that such a tragedy was not proper material in
any way for a 'humorous' advertisement."

Full article-
http://www.irishcentral.com/story/news/periscope/incredibly-dennys-poke-fun-at-irish-famine-victims-85760092.html

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: JSTOR pilot project: Auction Catalogues
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This JSTOR initiative will interest a number of Ir-D members, especially, of
course, the art historians. But in the longer term these projects can be
useful in unpredictable ways...

And certainly it is right to explore how auction catalogues can be used. I
have a number of Sotheby's Irish Sale catalogues in my own collection, which
have proved very useful.

And here on JSTOR , for example, already I see that one of the catalogues in
the collection is...

Catalog Title: Valuable literary and art property gathered by the late
Augustin Daly.
Date of Sale: March 19, 1900 - March 21, 1900.

Which might link with someone's research. And you could develop a little
study of the holdings of rich Irish-Americans. And I can see listed a
number of Topham works, used by Claudia Kinmonth in her Irish Rural
Interiors in Art.

Certainly worth browsing and supporting.

P.O'S.


JSTOR is collaborating with the Frick Collection and the Metropolitan Museum
of Art in a pilot project funded by The Andrew W. Mellon Foundation to
understand how auction catalogs can be best preserved for the long-term and
made most easily accessible for scholarly use. Auction catalogs are vital
for provenance research as well as for the study of art markets and the
history of collecting.

This prototype site is open to the public through June 2010. If you are
interested in this content and the importance to art research, we encourage
you to try the site and take the brief survey linked below. In June, we will
evaluate use of the content and the feedback we have received in order to
help determine the future of the resource.

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Re: Migration in Irish History
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A very interesting book review...

Our thanks to Paddy F.

Reading Don Akenson's review, and re-reading the book, I am reminded =
that I
owe Paddy Fitzgerald and Brian Lambkin (and perhaps the world) an
explanation.

Why do I NOT use the word 'diaspora' throughout the 6 volumes of The =
Irish
World Wide.

Especially since Fitzgerald & Lambkin, p. 276, spot places where I =
ALMOST
use the word, 'diaspora', but do not.

So, why not?

The answer is funk, pure and simple.

When I first started to systematically investigate the research material =
on
Irish migration I was in touch with a publisher in London, who was =
Jewish
and who used the term 'Irish Diaspora' as a matter of course. It seemed =
to
me a very neat solution to the matter. Because all the other words in
common use seemed to already contain a limiting, or shaping, narrative.

But when I began to use the term 'Irish Diaspora' in academic and
non-academic settings I was on the receiving end of such vituperation.
Often by one group on behalf of another group - like, only the Jews were
allowed to use this Greek word.

I did not then - and I am not sure I do now - understand the ferocity of
these attacks. In any case I find arguments about the meaning of words
somewhat unproductive. I decided that it would be better for The Irish
World Wide project, and fairer to the contributors, if I did not involve =
us
in clearly unresolved - and in my view pointless - conflicts.

Or, to put in another way... Funk.

Paddy O'Sullivan


-----Original Message-----
From: The Irish Diaspora Studies List [mailto:IR-D[at]JISCMAIL.AC.UK] On =
Behalf
Of Patrick Fitzgerald
Sent: 23 February 2010 15:21
To: IR-D[at]JISCMAIL.AC.UK
Subject: [IR-D] Migration in Irish History

Dear Paddy,




Following up on items from the latest excellent edition of Familia I =
thought
I might send on the review by Don Akenson of our Migration in Irish =
History,
1607-2007.




All Best wishes,

Paddy Fitzgerald

CMS UAFP

PATRICK FITZGERALD AND BRIAN LAMBKIN


Migration in Irish History 1607-2007


Palgrave Macmillan, Basingstoke, 2008 ISBN 978-0-23022-256-4; pp. 403
Paperback; [=A318.99]




For more than a decade, Patrick Fitzgerald and Brian Lambkin have been
teaching a Master of Arts degree course on Irish migration studies from
their base at the Ulster American Folk Park, Omagh, Co., Tyrone. Both
individuals are intellectually flexible, willing to deal with a wide =
range
of topics in their field, and this book shows the breadth of their =
knowledge
and the nimbleness of their ways of thinking. Virtually by definition, =
the
volume cannot quite succeed in its dual role of introducing beginning
post-graduate students to the literature in the field and also in
summarizing and synthesizing the present state of play for scholars. =
That is
too much to ask of any single volume, but that the work comes close is =
an
achievement indeed.

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Migration in Irish History 2
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From: Edward Hagan
To: The Irish Diaspora Studies List
Date: Wed, 3 Mar 2010 12:22:54 -0500
Subject: RE: [IR-D] Migration in Irish History

Re: Irish Diaspora=09

I dislike the phrase, particularly when used in America. There is a certai=
n self-righteous strain in the thinking of some Americans that leads even s=
uccessful middle- and upper-class types to claim victimhood. Often these c=
laims are not-so-surreptitiously directed at African-Americans: "We suffere=
d too," the refrain implies. But the claim to victimhood is also directed =
at Jewish-Americans--a claim to equal suffering status. For this reason I =
have not been a fan of the spate of famine memorials of the late 90s.

Of course, it is worthwhile to remember the famine, but inevitably such rem=
embrance becomes about the present, not the past. David Blight's book abou=
t how the American Civil War was remembered is worth considering in this co=
ntext. The book is "Race and Reunion: The Civil War in American Memory." =
Blight actually argues that the South won the war because its view of race =
and other such matters became the view of the entire country. Blight's the=
sis is worth applying to Ireland--in many ways.

Ed Hagan

-----Original Message-----
From: The Irish Diaspora Studies List [mailto:IR-D[at]JISCMAIL.AC.UK] On Behal=
f Of Patrick O'Sullivan
Sent: Wednesday, March 03, 2010 10:48 AM
To: IR-D[at]JISCMAIL.AC.UK
Subject: Re: [IR-D] Migration in Irish History

...Reading Don Akenson's review, and re-reading the book, I am reminded that
I
owe Paddy Fitzgerald and Brian Lambkin (and perhaps the world) an
explanation.

Why do I NOT use the word 'diaspora' throughout the 6 volumes of The Irish
World Wide.

Especially since Fitzgerald & Lambkin, p. 276, spot places where I ALMOST
use the word, 'diaspora', but do not.

So, why not?

The answer is funk, pure and simple.

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Article, Convergence and divergence in Basque,
Irish and S=?iso-8859-1?Q?=E1mi_?= media language policing
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Language Policy
Volume 8, Number 3 / August, 2009
Was a
Special issue: Media, multilingualism and language policing/ Edited by =
Sari
Pietik=E4inen and Arja Piirainen-Marsh

This article puts Irish policies and practices in an interesting =
comparative
context.

Convergence and divergence in Basque, Irish and S=E1mi media language =
policing
Journal Language Policy
Publisher Springer Netherlands
ISSN 1568-4555 (Print) 1573-1863 (Online)
Issue Volume 8, Number 3 / August, 2009
Pages 227-242

Helen Kelly-Holmes1 , M=E1ir=E9ad Moriarty1 and Sari Pietik=E4inen2=20

(1) University of Limerick, Limerick, Ireland
(2) Department of Languages, University of Jyv=E4skyl=E4, P.O. Box 35, =
40014
Jyvaskyla, Finland
Received: 24 April 2008 Accepted: 22 January 2009 Published online: 25
February 2009

Abstract The language policies adopted, imposed, or rejected in =
minority
language media highlight the complexities of multilingualism and its
regulation or ordering in contemporary contexts. In this article, we =
discuss
convergence and divergence in the language policing of three minority
language media contexts, namely Basque, Irish and S=E1mi. All of the =
cases
illustrate a shift from a clear-cut dichotomy of top-down versus =
bottom-up
language policies to more fluid and situated notions of normativity.
Furthermore, we can observe in these cases a shift from the idea that
speakers of a particular language form a homogenous speech community, =
which
can be served by one medium, to a polycentric concept of audience. =
However,
despite these observable shifts, top-down policing, and monoglot-driven
concepts of multilingualism and of speech communities still persist in =
all
of the case studies, and many of the tensions highlighted arise from =
this
co-existence, but so too do many opportunities.

Keywords Minority language media - Heteroglossia - Multilingualism -
Language policing

This article is produced in the context of Norface network on Social =
aspects
of linguistic diversity and a research project Northern Multilingualism:
discourses, experiences and practices of linguistic diversity in North
Calotte, funded by the Academy of Finland.

Helen Kelly-Holmes
Email: helen.kelly.holmes[at]ul.ie

M=E1ir=E9ad Moriarty
Email: mairead.moriarty[at]ul.ie

Sari Pietik=E4inen (Corresponding author)
Email: sari.pietikainen[at]campus.jyu.fi

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Migration in Irish History 3
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Date: Wed, 3 Mar 2010 08:07:33 -0800 (PST)
From: Claire Healy
Subject: Re: [IR-D] Migration in Irish History
To: The Irish Diaspora Studies List

In relation to this topic, I have always wanted to know why, in a book enti=
tled Migration in Irish History 1607-2007, there is no chapter dedicated to=
the substantial inward migration of both Europeans and non-Europeans to Ir=
eland during the last 15 years that the book covers.=0A=0AThanks,=0A=0AClai=
re Healy.

Sender: The Irish Diaspora Studies List
From: "Thomas J. Archdeacon"
Subject: Re: Migration in Irish History 4
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Although Kerby Miller found a number of Irish referring to being exiled in
the late nineteenth century, my guess is that concept died among subsequent
generations. The whole idea related to a Diaspora and to words that seek to
substitute for it -- alleges a vivid and substantive connection with the
"homeland" existing across generations. The Irish in the US may have been
vivid in their expressions, but -- aside from handfuls of activists, usually
born in Ireland -- the substance of the connection tended to be thin.

(I've never broached the idea to Kerby, but it seems that much of the Irish
self-description as exiles as well as many of their complaints about
alienation in America came at a time when the group was pretty vigorously
attempting to break into the lower reaches of the American middle-class.
I've wondered whether one might read their self-pity and poor-mouthing as an
effort to free themselves from the expectations of relatives abroad that the
emigrant community should be a source of support for them and to redirect
resources to taking the next steps ahead in the U.S.)

Initial Jewish proprietary claims to "Diaspora" had credible basis in
arguments about the long association of the term with them. I think,
however, that most Jews have given up asserting exclusive ownership of the
word. Some people of African descent in the Western Hemisphere now make
frequent use of "Diaspora" without many complaints. Fans of
transnationalism like the term, as do people who are critical of the
receiving societies. Non-admirers of the United States like the idea of
seething communities of resident ethnic minorities uncommitted to the nation
where they find themselves. Ironically, that's pretty much the view that
nativists and supporters of immigration restriction had of the foreign-born,
and -- rightly or wrongly -- American historians spent several generations
of effort to discredit that opinion.

As a metaphoric term for describing Irish around the World who retain a
sense of Irish heritage, who may be eager to visit Ireland at least once or
willing to go there on repeated occasions, and who have a sense that there
are other Irish around the world like them, Diaspora could serve a purpose.
Whether the Irish can use the word in keeping with its more analytically
rigorous requirements seems to me to be a more doubtful proposition. Those
requirements would include the concept of exile, persisting viable
connections with the putative homeland, divided political loyalties, and the
prospect of return to the homeland.

Tom

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From: Matthew Barlow
Subject: Re: Migration in Irish History 4
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Am I missing something here? We're posting messages on the "Irish =
Diaspora Studies List." =20

The term "diaspora" is one deeply embedded in academic scholarship, used =
to describe various cultures "abroad" from the "home" country. So we =
have a South Asian diaspora in Canada, a Lebanese diaspora in Montr=E9al, =
there is an African diaspora in the United States, a Hmong diaspora in =
Minneapolis, a Cuban diaspora in Miami. I'm not sure I've ever seen any =
suggestion of a proprietorial belief in the word on the part of Jews in =
North America, nor have I ever heard someone in the Irish diaspora refer =
to themselves as "exiled" from the home land, at least not seriously.

Despite Ed Hagan's (justified) concerns about the attachment of this =
word to victimology amongst the Irish of North America (and the MOPE =
trope as seen through memorialisations and the like), it seems to me =
that the use of the term is still correct. The term isn't, at least in =
terms of its definition, tied up with victimology, it simply means, in =
the ancient Greek sense, a scattering of peoples from their homelands =
across the globe. According to William Safran, amongst others, the term =
is applicable when these dispersed communities maintain a collective =
memory or vision of the homeland. Robin Cohen adds that the diasporic =
peoples maintain a dynamic relationship both with the new homeland, as =
well as with the imagined homeland (and let's face it, the majority of =
the Irish in North America, anyways, are born here).

More to the point, central to this conception of diaspora is the dynamic =
connection between the diasporic communities and the homeland. In the =
case of the Irish diaspora in North America, Ireland, whether real or =
imagined, occupies a key spot in the consciousness of the Irish here, =
and there has long been an historical connection between diaspora and =
homeland, such as during the Home Rule/Anglo-Irish War/Civil War period =
in the late 19th/early 20th centuries. =20

Anyway, I have followed this discussion with interest, and thank Paddy =
for bringing it up.

Matthew Barlow.






On 2010-03-03, at 5:20 PM, Patrick O'Sullivan wrote:

> From: ultancowley[at]eircom.net
> To: The Irish Diaspora Studies List
> Message-ID:=20
>=20
>=20
> Could it be claimed that the Irish abroad regard the term 'Exile' in =
as pro=3D
> prietorial a manner as the Jews regard the term 'Diaspora'?
>=20
> Ultan=3D20
>=20
>=20
> ----- "Patrick O'Sullivan" wrote:
>> A very interesting book review...
>> =3D20
>> Our thanks to Paddy F.
>> =3D20
>> Reading Don Akenson's review, and re-reading the book, I am reminded
>> that I
>> owe Paddy Fitzgerald and Brian Lambkin (and perhaps the world) an
>> explanation.
>> =3D20
>> Why do I NOT use the word 'diaspora' throughout the 6 volumes of The
>> Irish
>> World Wide.

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Migration in Irish History 4
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From: ultancowley[at]eircom.net
To: The Irish Diaspora Studies List
Message-ID:


Could it be claimed that the Irish abroad regard the term 'Exile' in as pro=
prietorial a manner as the Jews regard the term 'Diaspora'?

Ultan=20


----- "Patrick O'Sullivan" wrote:
> A very interesting book review...
>=20
> Our thanks to Paddy F.
>=20
> Reading Don Akenson's review, and re-reading the book, I am reminded
> that I
> owe Paddy Fitzgerald and Brian Lambkin (and perhaps the world) an
> explanation.
>=20
> Why do I NOT use the word 'diaspora' throughout the 6 volumes of The
> Irish
> World Wide.

Sender: The Irish Diaspora Studies List
From: D C Rose
Subject: Re: Scots-Irish Copper Baron
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Those who have watched the fascinating slide show http://www.msnbc.msn
com/id/35266272/ns/business on William Andrews Clark will not have
discovered that he formed the greatest collection of Oscar Wilde material in
the world, the William Andrews Clark Library in Los Angeles.


David
www.oscholars.com

Sender: The Irish Diaspora Studies List
From: Ruth-Ann Harris
Subject: Re: Migration in Irish History 4
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Adding to Tom's comments on the concept of exile, for my research I
created a database of themes in the letters I've collected, including
Kerby's. The word and concept of exile was one of the themes. What I
discovered is that the term appeared most frequently in letters written
by older men, men who had been in the country for a long time and used
it in reminiscence. This led me to conclude that these were individuals
who had not achieved what they'd hoped for in emigrating. There
is, however, another term used by the Ulster Irish which could be a
proxy for the concept of exile. That term is 'thinking long.'
Ruth-Ann Harris


Thomas J. Archdeacon wrote:
> Although Kerby Miller found a number of Irish referring to being exiled in
> the late nineteenth century, my guess is that concept died among subsequent
> generations. The whole idea related to a Diaspora and to words that seek to
> substitute for it -- alleges a vivid and substantive connection with the
> "homeland" existing across generations. The Irish in the US may have been
> vivid in their expressions, but -- aside from handfuls of activists, usually
> born in Ireland -- the substance of the connection tended to be thin.
>
> (I've never broached the idea to Kerby, but it seems that much of the Irish
> self-description as exiles as well as many of their complaints about
> alienation in America came at a time when the group was pretty vigorously
> attempting to break into the lower reaches of the American middle-class.
> I've wondered whether one might read their self-pity and poor-mouthing as an
> effort to free themselves from the expectations of relatives abroad that the
> emigrant community should be a source of support for them and to redirect
> resources to taking the next steps ahead in the U.S.)
>
> Initial Jewish proprietary claims to "Diaspora" had credible basis in
> arguments about the long association of the term with them. I think,
> however, that most Jews have given up asserting exclusive ownership of the
> word. Some people of African descent in the Western Hemisphere now make
> frequent use of "Diaspora" without many complaints. Fans of
> transnationalism like the term, as do people who are critical of the
> receiving societies. Non-admirers of the United States like the idea of
> seething communities of resident ethnic minorities uncommitted to the nation
> where they find themselves. Ironically, that's pretty much the view that
> nativists and supporters of immigration restriction had of the foreign-born,
> and -- rightly or wrongly -- American historians spent several generations
> of effort to discredit that opinion.
>
> As a metaphoric term for describing Irish around the World who retain a
> sense of Irish heritage, who may be eager to visit Ireland at least once or
> willing to go there on repeated occasions, and who have a sense that there
> are other Irish around the world like them, Diaspora could serve a purpose.
> Whether the Irish can use the word in keeping with its more analytically
> rigorous requirements seems to me to be a more doubtful proposition. Those
> requirements would include the concept of exile, persisting viable
> connections with the putative homeland, divided political loyalties, and the
> prospect of return to the homeland.
>
> Tom
>

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Book Notice, John Nagle, Multiculturalism's Double-Bind
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John Nagle's Table of Contents and Introduction are available at the
publisher web site.

http://www.ashgatepublishing.com/default.aspx?page=3D637&title_id=3D9646&=
edition
_id=3D11848&calcTitle=3D1

The book is also on Amazon UK, with the facility to Look Inside some =
bits.

See also
Nagle, John. "Multiculturalism's double bind: Creating inclusivity,
difference and cross-community alliances with the London-Irish."
Ethnicities, 2008, 8(2), pp. 177 - 198.

http://www.arts.ulster.ac.uk/research/aich/microsites/sem0809_nagle.htm

P.O'S.


Multiculturalism's Double-Bind
Creating Inclusivity, Cosmopolitanism and Difference
John Nagle, INCORE, University of Ulster, UK

Imprint: Ashgate
Published: September 2009
Format: 234 x 156 mm
Extent: 208 pages
Binding: Hardback
ISBN: 978-0-7546-7607-2
Price : =A355.00 =BB Website price: =A349.50

=20
John Nagle, INCORE, University of Ulster, UK

Using a rich array of ethnographic and archival data closely considering =
the
Irish and the manner in which =91Irishness=92 was rendered inclusive,
Multiculturalism's Double Bind demonstrates that multiculturalism can
encourage cross-community political engagement in the global city.=20

This book challenges the perceived wisdom that multiculturalism =
counteracts
the opportunity for groups to move beyond their particularized =
constituency
to build links and networks with other 'minority' groups.=20

Theoretically informed and empirically grounded this volume will appeal =
to
scholars across a range of disciplines, including migration and =
ethnicity,
social and cultural anthropology, Irish studies and sociology.

Contents: Introduction: multiculturalism's double bind; The global city:
community and multiculturalism; Mobilizing for multiculturalism; The =
village
hall: multicultural community centres; The carnival and status =
reversals:
multicultural public spectacles; Be counted: multicultural census =
campaigns;
Multiculturalism's 'Indian summer' and the second-generation; =
Conclusion:
the death of multiculturalism: redux; Bibliography; Index.
About the Author: John Nagle, Research Associate, INCORE, University of
Ulster, UK

Reviews: 'This book is the authoritative guide to multiculturalism as
concept, controversy and practice. It not only provides a comprehensive =
and
lucid critique of all the key theories and debates, but does so through
rigorous reflection around a compelling body of rich ethnography. =
Nagle=92s
insights into the London Irish and their relationships to =
multiculturalism
and the state reopen a wider debate that is both timely and necessary.'=20
Hastings Donnan, Queen=92s University Belfast, UK=20

'Currently, there is a haunting pessimism circulating across the state,
media and popular culture about the implosion of British =
multiculturalism.
In response, this highly original and moving text offers innovative =
insights
into how we live with difference. The globally based London Irish =
diaspora
are creatively deployed to rethink the multifaceted aspects of a rapidly
changing society, politics and culture. This challenging book is a must
read; written in a wonderful style, combining scholarship and =
accessibility
that will appeal to academics, policy makers and the general reader.'=20
Mairtin Mac an Ghaill, University of Birmingham, UK

This title is also available as an eBook, ISBN 978-0-7546-9797-8

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: UCD Press launch HEATHER K. CRAWFORD, Outside the Glow,
Protestants and Irishness in independent Ireland
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=20
UCD PRESS
requests the pleasure of your company at a reception
to celebrate the publication
of
OUTSIDE THE GLOW
Protestants and Irishness in independent Ireland

by
HEATHER K. CRAWFORD
in Newman House
86 St Stephen=E2=80=99s Green, Dublin 2
on Monday 8 March 2010 at 6p.m.
=E3=80=80
where the book will be launched by
PROFESSOR R. V. COMERFORD
=20
UCD PRESS (01) 477 9813
ucdpress[at]ucd.ie
www.ucdpress.ie

Author(s):
Heather K. Crawford (author)
Format:
Paperback, 156 x 234mm, 256pp
Publication date:
01 Feb 2010
ISBN-13:
9781906359447
ISBN-10:
190635944X

Author Biography
Heather K. Crawford returned to third-level education in the 1990s at =
University of the West of England at Bristol after a wide-ranging =
working life in Ireland, the UK and Spain. She completed her PhD thesis, =
'Protestants and Irishness in independent Ireland: an exploration', at =
the National University of Ireland Maynooth in 2008.

Description
Does it still matter which foot you dig with in today's Republic of =
Ireland? "Outside the Glow" examines the relationship between =
Protestants and Catholics and the notion that southern Protestants are =
somehow not really Irish. From extensive interviews with representatives =
of both confessions, Heather K. Crawford demonstrates that there are =
still underlying tensions between the confessions based on 'memories' of =
events long buried in the past. By looking at various aspects of =
everyday life in today's Republic - education, marriage, segregation, =
Irish language, social life - she shows how these residues of religious, =
ethnic and cultural tension suggest that to be truly Irish is to be =
Catholic, and that consequently Protestants - and other minorities - =
cannot have an authentic Irish identity.