Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Article,
National innovation policy and performance: Comparing the small
island countries of Taiwan and Ireland
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Technology in Society
Article in Press, Corrected Proof - Note to users

National innovation policy and performance: Comparing the small island
countries of Taiwan and Ireland

Grace T.R. Lin, a, , Yung-Chi Shena and James Choua
a Graduate Institute of Technology Management, National Chiao Tung
University, Tung, Taiwan, ROC
Received 2 June 2009; accepted 11 December 2009. Available online 15 April
2010.

Abstract
Growing from agricultural economies to major regional innovator, both Taiwan
and Ireland are regarded as small island countries that performed economic
miracles. As such, we believe they should be assessed in different
historical and institutional contexts so that key policy lessons might be
identified. This study evaluates the differences between these two nations
in the production of visible innovative output, and investigates how
variations in innovation policy have an impact on performance in both cases.
Our research results show that both instances the government's attitudes
toward promoting national innovation capacity play a key role in determining
differences. The Taiwanese government adopts a more active top-down approach
that makes use of substantial government research funding and resources to
develop target industries. In contrast the Irish government takes a
bottom-up approach that focuses on creating an innovation environment and
encouraging firm-level research and development. Substantial inward foreign
direct investment into Ireland over the past three decades has created the
potential for substantial learning by locally owned enterprises. We also
explore how innovation performance uses feedback to direct policy; policy
implications are then drawn from our research findings.

Keywords: Innovation; Ireland; National innovation policy; National
innovation performance; Performance; Policy; Taiwan

Article Outline

1. Introduction
2. Evolution of innovation policy
2.1. Taiwan
2.2. Ireland
3. Comparisons of national innovation performance
3.1. Patents
3.2. Cluster strength
3.3. R&D engagement
3.4. Economic performance
3.5. Industrial growth
3.6. Education expenditures as percentage of GDP
3.7. Inward FDI
4. How national innovation policy affects innovation performance
5. How national innovation performance directs innovation policy
6. Concluding remarks
References
Vitae

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Article,
Driving under the influence of alcohol: Examining ethno-specific
rates
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Accident Analysis & Prevention
Article in Press, Corrected Proof - Note to users

Driving under the influence of alcohol: Examining ethno-specific rates and
the mediating effects of psychological distress and harmful and problematic
drinking

Mark Asbridgea, , , Elspeth Paynea, Jennifer Cartwrighta and Robert Mannb, c
a Department of Community Health and Epidemiology, Dalhousie University,
5790 University Avenue, Halifax, Nova Scotia, Canada B3H 1V7
b Social, Prevention and Health Policy Research Department, Centre for
Addiction and Mental Health, Toronto, ON, Canada M5S 2S1
c Dalla Lana School of Public Health, University of Toronto, Toronto, ON,
Canada M5T 3M7

Received 18 August 2009; revised 1 February 2010; accepted 3 March 2010.
Available online 1 April 2010.

Abstract
This paper examines ethnic disparities in rates of driving under the
influence of alcohol (DUIA) in a representative sample of Ontario adults.
Data were drawn from the Centre for Addiction and Mental Health (CAMH)
Monitor, a survey of 8276 Ontario adults aged 18 and older. We considered 19
distinct ethnic groups based on participants' self-identification of
ethno-cultural heritage. Differences in the prevalence of DUIA across ethnic
groups were limited. Relative to other ethnic groups, those adults who
identified as Irish had a significantly higher rate of DUIA, while those of
Italian and Chinese ethnicity had significantly lower rates of DUIA. The
mediating effects of psychological distress (General Health Questionnaire)
and harmful and problematic drinking (Alcohol Use Disorders Identification
Test [AUDIT] consumption, dependence and problems) on the direct
relationship between ethnic identity and impaired driving were also
considered. Mediation was observed as remaining ethnic differences in DUIA
disappeared when AUDIT subscales were introduced. These findings are
interpreted in the context of patterns of alcohol consumption among ethnic
populations and their impact on DUIA. Implications of study findings are
considered with respect to the role of ethnicity in impaired driving
research and its impact on programs and policies directed at reducing
impaired driving.

Keywords: Ethnicity; Impaired driving; Alcohol; Harmful and problematic
drinking; Psychological distress

Article Outline

1. Introduction
2. Methods
2.1. Participants
2.2. Measures
2.2.1. Ethnicity
2.2.2. DUIA
2.2.3. Mediators
2.2.4. Covariates
2.3. Calculation
3. Results
4. Discussion
5. Conclusions
References

Sender: The Irish Diaspora Studies List
From: Maureen E Mulvihill
Subject: U.S. Locations of Irish Enclaves, & Web sources (images, maps,
etc.)
Comments: cc: jrogers[at]stthomas.edu
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Re Jim Rogers' query:

Jim, you can do little better than NYC's Five Points district, where the =
Irish=20
were heavily represented, of course. I used this dense concentration of=20
mostly 19thC Irish immigrants for a broad range of purposes in my =
'Paradigms=20
of Diaspora' course at NYU (Fall 2007).

For Web matches, including images & maps, consult:

http://www.google.com/#hl=3Den&source=3Dhp&q=3Dthe+five+points&aq=3Df&aqi=
=3Dg10&aql=3D&oq=3D&gs_rfai=3D&fp=3D50954f7df8d7ab63


Here's one of several matches for a map of the Five Points:

http://www.historycooperative.org/journals/cp/vol-04/no-01/cook/images/ma=
p-new-york-five-points.jpg



All the luck with your presentation, may it bring good results ~

MEM


Maureen E. Mulvihill, PhD
Scholar & Writer, Princeton Research Forum
Princeton, NJ ~ Residence: Park Slope, Brooklyn, NY.

http://www.yeatssociety.org/JackYeats_Mulvihill.html

http://www.yeatssociety.org/coole.html

http://muse.jhu.edu/login?uri=3D/journals/new_hibernia_review/v006/6.4mul=
vihill.html

http://www.abc-clio.com/mark/pdf/Ireland-&-the-Americas.pdf

http://alexanderstreet.com/brochure.pdfs/IWRP.pdf


_____

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Article, Ireland,
Empire and Utopia: Irish postcolonial criticism and the Utopian
impulse
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Ireland, Empire and Utopia: Irish postcolonial criticism and the Utopian
impulse

Author: Eoin Flannery a
Affiliation: a Oxford Brookes University,

Published in: Textual Practice
First Published on: 22 February 2010
Subjects: Interdisciplinary Literary Studies; Literary/Critical Theory;


Abstract
This article is a response to Bill Ashcroft's 'Critical Utopias', which
appeared in this journal in 2007. In his earlier piece, Ashcroft offered a
summary genealogy of the historical and literary historical links between
Utopian Studies and Postcolonial Studies. While 'Critical Utopias' was a
salutary intervention in this discursive dialogue between these two fields;
by including the Irish case this article is designed as an extension to the
geographical and historical limits of Ashcroft's piece. Therefore, my
article offers a substantial outline of some recent work within Irish
postcolonial studies and identifies the Utopian energies that sustain such
criticism. Positioning Irish postcolonial critiques as differential, yet
conversant, engagements with the processes of late twentieth century Irish
modernisation, the article treats the issues such as: the philosophical and
political subtleties of Edmund Burke; the civic republicanism of the United
Irish movement; the imbricated political, cultural and social movements of
the Irish Revival; the Socialist nationalism of James Connolly, as well as
the recalcitrant local practices of counter-modern social formations mined
by Connolly's proto-subalternist historiography. My 'Response', therefore,
is intended as a supplement to Ashcroft's initial intervention, but also as
a reminder that Ireland should not be easily elided from postcolonial
debates, as it so often has been. Finally, the article has a particular
focus on matters that pertain to the utopic in terms of the literary
historical and the historiographical within Irish postcolonial studies, and
will, one hopes, catalyse future interventions that might engage with other
facets of Irish colonial history and postcolonial criticism.

Keywords: Ireland; Utopia; postcolonialism; Marxism; Celtic Tiger;
modernisation; Enlightenment; imperialism; Irish Revival; James Connolly

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Article,
The Secular and the Radical in Irish Associational Culture of
Mid-Victorian Glasgow
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The Secular and the Radical in Irish Associational Culture of Mid-Victorian
Glasgow

Author: Terence McBride a
Affiliation: a School of Social Sciences, University of the West of
Scotland, Hamilton, UK

Published in: Immigrants & Minorities, Volume 28, Issue 1 March 2010 ,
pages 31 - 41
Subjects: History of Race & Ethnicity; Migration & Diaspora; Social &
Cultural History;

Abstract
It will be argued in this article that, in engaging with a diasporic network
centred on the Dublin-centred National Brotherhood of St Patrick, a more
public and confident Irish Catholic leadership emerged in Glasgow during the
1860s. The self-improving reading room culture that the Brotherhood was at
pains to provide for also, however, proved attractive to Irish-Scots workers
and gave them important formal associational experience. When the local
Catholic hierarchy portrayed this as secret society nationalism in disguise,
leading Irish Catholic worthies reacted by publicly associating themselves
with more militant nationalists in expressions of an Irishness that was both
secular and, at times, radical.
Keywords: Irish; diaspora; associational culture; Victorian; Glasgow

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Re-Imagining Irish Drama: Synge Summer School 2010
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=A0
This year=92s Synge Summer School on Irish Drama takes place from =
Thursday 1st
to Sunday 4th July.=20
=A0
Speakers include Anne Fogarty, Shaun Richards, Christopher Murray, =
Graham
Saunders, Patrick Lonergan, Mark Phelan, and Lisa Fitzpatrick.=20
=A0
As always, there will be papers about the life and work of J.M. Synge, =
but
speakers will also discuss other writers =96 including Samuel Beckett, =
Sarah
Kane, Sean O=92Casey, William Shakespeare, Marina Carr, James Joyce, and =
many
others.=20
=A0
There will also be seminars on Northern Irish Drama, violence in Irish
theatre, and Synge and contemporary Irish drama.=20
=A0
There will be a reading by Patrick McCabe, whose latest novel The Stray =
Sod
County will be published in October. Participants will have also an
opportunity to attend a performance of the world premiere of Dermot =
Bolger=92s
new play, The Parting Glass.=20

The full programme may be viewed here:
http://www.syngesummerschool.org/2010/programme10.html=20
=A0
Application forms are available here:
http://www.syngesummerschool.org/2010/applications10.html=20
=A0
Advice about accommodation, recommended reading, and so on is also =
available
on the website =96 www.syngesummerschool.org/=20
=A0
Please note that discounted rates are available for students.=20
=A0
Applications will be accepted until 1 June 2010, but anyone wishing to
attend is advised to make a reservation as soon as possible. Please =
forward
this message to any colleagues and students who might wish to attend. If =
you
have queries, please feel free to email Patrick.Lonergan[at]nuigalway.ie=20
=A0
=A0
Many thanks,
Patrick Lonergan=20
Director, the Synge Summer School=20
=A0
=A0
=A0
___________________________________________
Dr Patrick Lonergan=20
Room 301
English Department
NUI Galway=20
Galway
Ireland=20
=A0
Phone + 353 91 49 5609
=A0
patrick.lonergan[at]nuigalway.ie=20
=A0
Personal Webpage:=20
http://www.nuigalway.ie/english/patrick_lonergan.html
=A0
The Synge Summer School - http://www.syngesummerschool.org/=20
=A0
The International Association for the Study of Irish Literatures -
http://www.iasil.org/=20
=A0
The Irish Theatrical Diaspora Project -
http://www.irishtheatricaldiaspora.org/=A0
=A0
=A0
___________________________________________
=A0
=A0

Sender: The Irish Diaspora Studies List
From: Stewart Bruce
Subject: Re: St Patrick's Day Dilemma: Corned beef or bacon and cabbage?
In-Reply-To:
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Carmel & Co.=20

No one mentioned "spiced beef" on this strand - to which I am returning.


I believe corned beef is a misnomer in the Irish connection. That was
prepared with, I think, salt-petre for naval consumption and used more
widely during rationing in Britain. Now, "spiced beef" was in Irish
butcher shops made by rolling a fillet of beef in sundry spices of which
clove and nutmeg were the chief. The result was stored in a cool place
and gently simmered before eating.=20

Anecdote has it that family members sent a portin to cousins in wartime
London and received the return message: 'thanks for the parcel of meat.
By the time it reached us, it seems to have got a bit dirty but we were
so hungry that we dusted it off and roasted it anyway. Mmmm - delicious.
Wondering what you're feeding Irish cows on in these hard times?' =20

Ham is a boned pork leg, tied with string, preserved in salt and stored
traditionally in muslin, now in plastic of course. To get the salt out,
soak it overnight. Leave the string on and boil till cooked and slightly
flaky. White sauce based on the stock with parsley added does fine.
Boiled white cabbage and boiled potatoes without their jackets are the
only acceptable accompaniment.

Black & White sausage (pigs blood), Irish pork sausages (lots of
oatmeal), Irish (mutton) stew, and crubeens pretty much comprise the
remainder of the trad Irish menu though the folks at Ballymalloo have
added variations and inventions of their own.=20

Bruce=20

Bruce Stewart
Reader/Univ. of Ulster
Coleraine, Co. Derry
N Ireland BT52 1SA
www.ricorso.net



-----Original Message-----
From: The Irish Diaspora Studies List [mailto:IR-D[at]JISCMAIL.AC.UK] On
Behalf Of Carmel McCaffrey
Sent: 18 March 2010 11:17
To: IR-D[at]JISCMAIL.AC.UK
Subject: Re: [IR-D] St Patrick's Day Dilemma: Corned beef or bacon and
cabbage?

Muiris,
Same with me. I never associate Corned Beef with being Irish. We never

ate it. Still don't like it and it is sold everywhere here in the US=20
at this time of year as being quintessentially Irish. We did had stews -

both lamb and beef and boiled bacon from time to time. But we also ate=20
a lot of fish, maybe because we lived near Howth Harbour in Dublin where

the fishing trawlers came in. Big treat for us was to go out to the=20
harbour on Thursday nights and get the fish being sold on the dock side

- so fresh they were still jumping around.
My Dad, a Dubliner, was very fond of buttermilk and used to go=20
especially to a shop in Dublin where they sold fresh "unprocessed"=20
buttermilk. He also told us that when he was a boy they would go onto=20
the beach on Bull Island - just off the Dublin coast- and gather cockles

and seaweed.
Few of these foods are associated with Ireland here in the US.
Carmel



Muiris Mag Ualghairg wrote:
> That's interesting.
>
> I never associated Corned Beef with being Irish, nor, to the best of
> my knowledge, have I ever eaten boiled bacon and cabbage. Irish stew
> did feature in our diet as children, both my father and my mother made
> it, but I never associated Ireland with most of the foods that other
> people seem to - perhaps it depends on where in Ireland you live or
> your family are from. Again, I think of apples and apple pie and all
> sorts of things with apples as being 'irish' because my mam's family
> are from Armagh and they have lots of orchards. My father, on the
> other hand, liked 'butter milk' and seaweed and a more sea food based
> diet, as he is from Donegal and not too far from the coast one would
> expect those foods to be part of the diet there.
>
> M
>
>
> =20

Sender: The Irish Diaspora Studies List
From: Noreen Bowden
Subject: Re: maps
In-Reply-To:
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This is a really fun thing to play around with - shows ethnicity by =
focusing on names and where they've spread around the globe.=20

http://www.publicprofiler.org/worldnames/Main.aspx

There's also this document, which has a lot of information and some =
useful tables.
http://www.dfa.ie/uploads/documents/taskforcestudy.pdf
A study of the existing sources of information and analysis about Irish =
emigrants and Irish communities abroad (2002) Written by Bronwen Walter =
with Breda Gray, Linda Dowling Almeida, and Sarah Morgan, For the Task =
Force on Policy Regarding Emigrants

Cheers!=20

Noreen


Noreen Bowden
http://www.globalirish.ie




On 23 Apr 2010, at 17:18, Rogers, James S. wrote:

> I have to give a talk to a non-academic audience about the Irish =
diaspora, focusing on the US but also worldwide. It's the kind of thing =
where PowerPoint might actually be helpful - can the list suggests web =
sources for, say, maps or tables showing where the Irish went, =
concentrations by state - that sort of thing... nothing too refined, =
just the big picture made visible...
>=20
> Thanks in advance
>=20
> Jim Rogers

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Article, Boycotts,
buycotts and consumer activism in a global context:
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The latest issue of
Management & Organizational History, Vol. 5, No. 2
Is a Boycott special. The introductory article - below - tries to link the
US literature with a global survey.

Boycotts, buycotts and consumer activism in a global context: An overview
Richard A. Hawkins

University of Wolverhampton, r.a.hawkins[at]wlv.ac.uk

This introduction has two functions. It provides a historiography of
boycotts, buycotts and consumer activism in a global context and it
summarizes the articles in this special issue. The historiography shows that
the literature has been dominated by American scholars, who have mainly
focused on the experience of the United States. In fact boycotts, buycotts
and consumer activism have had a global dimension since the term 'boycott'
was first devised in Victorian Ireland. The introduction synthesizes the
American orientated literature with that which looks at the non-American
experience. Themes outlined in this introduction are dealt with in more
detail in the articles of this special issue.

Key Words: boycott . buycott . consumer activism

Management & Organizational History, Vol. 5, No. 2, 123-143 (2010)
DOI: 10.1177/1744935910361644

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Article,
Early Scottish Monasteries and Prehistory: A Preliminary Dialogue
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Early Scottish Monasteries and Prehistory: A Preliminary Dialogue
Martin Carver

Professor Martin Carver is Emeritus Professor of Archaeology, University of
York. Email: martincarver[at]yahoo.co.uk.

Citation Information. Scottish Historical Review. Volume 88, Page 332-351
DOI 10.3366/E0036924109000894, ISSN 0036-9241, Available Online Oct 2009 .

Reflecting on the diversity of monastic attributes found in the east and
west of Britain, the author proposes that prehistoric ritual practice was
influential on monastic form. An argument is advanced that this was not
based solely on inspiration from the landscape, nor on conservative
tradition, but on the intellectual reconciliation of Christian and
non-Christian ideas, with disparate results that account for the differences
in monumentality. Among more general matters tentatively credited with a
prehistoric root are the cult of relics, the tonsure and the date of Easter.

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Article, 'And We Got Here First': Albert Johnson,
National Origins and Self-Interest in the Immigration Debate of
the 1920s
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'And We Got Here First': Albert Johnson, National Origins and Self-Interest
in the Immigration Debate of the 1920s

Kristofer Allerfeldt
University of Exeter

Congressman Albert Johnson was co-sponsor of the 1924 Immigration Act - the
so-called National Origins Act. Partly as a result of this, he has been
considered one of the arch-advocates of a more restrictive immigration
policy in early twentieth-century America. Closer examination proves his
stance to be more reasoned than his reputation would suggest. Such scrutiny
shows him to be no less committed to restriction and reveals some unpleasant
political and racial views and language. But detailed reading also shows
that his arguments, political techniques and rhetoric seem somewhat closer
to their mainstream modern equivalents than has frequently been
acknowledged. What emerges from inspection of Johnson's stance is that he is
dealing with a far less united and unified lobby in favour of immigration
control and a far more effective opposition to such measures throughout the
1920s. As in so many other crucial political debates, self-interest emerges
as the key consideration, and not only from Johnson's perspective.

Key Words: 1920s . Herbert Hoover . immigration policy . Mexican immigration
. Red Scare

Journal of Contemporary History, Vol. 45, No. 1, 7-26 (2010)
DOI: 10.1177/0022009409348019

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Book Notice,
Aloys Fleischmann (1880-1964):Immigrant Musician in Ireland
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Aloys Fleischmann (1880-1964):Immigrant Musician in Ireland

by Joseph P. Cunningham and Ruth Fleischmann
With an essay on the music and an annotated catalogue by S=C3=A9amas de =
Barra

This book outlines the career of one of the most distinguished figures =
in Irish musical life in the first half of the twentieth century =
=E2=80=94 a Bavarian organist, Aloys Fleischmann senior, whose son would =
later become Professor of Music in UCC. Fleischmann senior came to =
international attention through his work with the North Cathedral Choir =
in Cork, which was regarded as one of the finest of its kind. He was a =
prolific composer who wrote nearly 400 works, and he was a highly =
respected teacher whose students included S=C3=A9an =C3=93 Riada.

April 2010 ISBN 978-185918-462-2, =E2=82=AC49 =C2=A345, Hbk, 234 x =
156mm, 416pp

The Irish Catholic church did not regain public influence until the =
middle of the 19th century when most of the British anti-Catholic =
legislation was repealed. Aloys Fleischmann senior and his father-in-law =
Hans Conrad Swertz were among the fifty continental church musicians who =
were brought to Ireland from the 1860s by the bishops to develop =
Catholic church music, as no indigenous tradition of Catholic sacred =
choral music had survived the period of the Penal Laws. The leading =
figure of the Irish Revival, Edward Martyn, together with the foreign =
immigrant musicians were the driving force in the reform of church music =
prescribed by Pope Pius X in 1903. In Ireland, the efforts to provide =
ecclesiastical music of quality formed part of a wider cultural movement =
emanating from a growing awareness and appreciation of Ireland's Gaelic =
heritage and ancient European links.

This biography is the first full study of one of these continental =
musicians who made a particularly significant contribution to Irish =
cultural life. An abundance of documentation concerning Fleischmann =
senior's career has survived, which makes it possible to present an =
authoritative account of his richly varied professional life and to =
illuminate the cultural and social context in which he worked. His =
music is assessed by S=C3=A9amas de Barra, with an annotated catalogue =
of the compositions.

Joseph Cunningham, an accountant by profession, served as assistant =
organist and choirmaster to Fleischmann. Ruth Fleischmann was lecturer =
in the English Department of the University of Bielefeld (Germany) and =
dean of studies of her faculty. S=C3=A9amas de Barra is a composer and =
musicologist

Further details at www.corkuniversitypress.com

Regards


Mike

Mike Collins
Publications Director


Cork University Press/Attic Press
Youngline Industrial Estate
Pouladuff Road, Togher
Cork, Ireland
Tel: + 353 (0)21 4902980
Fax: + 353 (0)21 4315329
http://www.corkuniversitypress.com
My blogs: http://www.corkuniversitypress.org

The Cork University Press helps to nurture the distinctiveness of local, =
regional and national cultures and extends the reach of UCC to national =
and international communities making evident the University=E2=80=99s =
commitment to the broad dissemination of knowledge and ideas.=20

Sender: The Irish Diaspora Studies List
From: Anthony Murray
Subject: 15th Irish Writers in London Summer School
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Paddy,

Please find details below of the forthcoming Irish Writers in London
Summer School which list members may be interested in.

best wishes,

Tony



Dr. Tony Murray
Deputy Director, Irish Studies Centre
London Metropolitan University
Tower Building
Holloway Rd
London N7 8DB

Tel: 020 7133 2593
www.londonmet.ac.uk/irishstudiescentre




15th Irish Writers in London Summer School
14 June - 16 July 2010

Special guest at this year=92s summer school is the Booker prize nominate=
d
writer Julia O=92Faolain who will be discussing her short stories and the
influence of her famous father Sean.

Other writers appearing include Catherine O=92Flynn who will be discussin=
g
her Costa prize winning novel, What Was Lost, poet Cahal Dallat who will
be reading from his new collection, The Year of Not Dancing, the
playwright Gerry McKee who will be discussing his radio-play, My Sky Blue
Trades and John O=92Donoghue who will be talking about his recent
critically-acclaimed memoir, Sectioned.

First established by the Irish Studies Centre in 1996, the summer school
runs for two nights a week for five weeks and provides an informal but
informative setting for students wishing to study Irish literature over
the summer. Each week a set text is discussed in class on a Tuesday and
the following Thursday, the author reads and speaks about it to students.
N.B. This is not a creative writing course, but will complement such a
course of study at London Metropolitan University or elsewhere.
No prior qualifications are required to attend

Times: 6.00 - 8.30pm (refreshments provided)
Days: Classes take place on Tuesdays and Thursdays with additional
classes in the first week on Monday 14 June and the last week on Friday 1=
6
July.
Fees: =A3115; =A388 (concessionary)
To enrol: email: iset[at]londonmet.ac.uk or Tel: 020 7133 2913

For further information about the course and guest writers, go to:
www.londonmet.ac.uk/irishstudiescentre/courses/writers
or contact Tony Murray at t.murray[at]londonmet.ac.uk or 020 7133 2593

The Irish Writers in London Summer School is run by the Irish Studies
Centre and the Institute for the Study of European Transformations at
London Metropolitan University. It is supported by the Garnett Foundation.




Companies Act 2006 : http://www.londonmet.ac.uk/companyinfo

Sender: The Irish Diaspora Studies List
From: Michael Gillespie
Subject: Church or chapel
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Dear Friends,

I just started reading what seems to be a very engaging article by Cara Del=
ay in the current New Hibernia Review. She mentions Catholics in Ireland re=
ferring to their houses of worship as chapels and using churches to designa=
te CofI buildings. I had always thought that the case, but Professor Delay'=
s wording suggests that this was a matter of preference rather than as I th=
ought a codified distinction. I would be grateful to anyone on the list who=
could clarify for me how the terms were used, when the distinction came in=
to existence, and when it ceased to be applied. Thanks for your help.

Michael

Michael Patrick Gillespie
Professor of English
Florida International University

Sender: The Irish Diaspora Studies List
From: Dymphna Lonergan
Subject: Re: Church or chapel
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Growing up a Catholic in the Irish Republic in the 50s and 50s, I only=20
ever heard the word 'church' in the sense of the building. You went to=20
'Mass' or 'devotions' or to 'confession' or to 'Benediction' or to=20
'sodality'. The word 'chapel' I heard only in pop songs (American).

Michael Gillespie wrote:
> Dear Friends,
>
> I just started reading what seems to be a very engaging article by Cara=
Delay in the current New Hibernia Review. She mentions Catholics in Irel=
and referring to their houses of worship as chapels and using churches to=
designate CofI buildings. I had always thought that the case, but Profes=
sor Delay's wording suggests that this was a matter of preference rather =
than as I thought a codified distinction. I would be grateful to anyone o=
n the list who could clarify for me how the terms were used, when the dis=
tinction came into existence, and when it ceased to be applied. Thanks fo=
r your help.
>
> Michael
>
> Michael Patrick Gillespie
> Professor of English
> Florida International University
> =20

--=20

Le gach dea ghu=ED

=20

=20

=20

*Dr Dymphna Lonergan*

*Department of English, Creative Writing and Australian Studies*

* *

Topic Convener Professional English; Professional English for Teachers;=20
Professional English for Medical Scientists (ENGL1001/A; ENGL1012;=20
ENGL1013);

Professional Writing (ENGL2007/ PROF2101); Professional Writing for=20
Teams (PROF8000); The Story of Australian English (ENGL7214)

=20

Director of Studies English, Creative Writing and Australian Studies;=20
Professional Studies Minor

=20

Research interests: Irish settlement in South Australia; Irish language=20
in Australia; Placenames Australia (Irish project)

Publication: /Sounds Irish: The Irish language in Australia=20
/http://www.lythrumpress.com.au

=20

=20

=20

=20

Sender: The Irish Diaspora Studies List
From: "David W. Miller"
Subject: Re: Church or chapel
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I think that the Ordnance Survey maps of 1849-42 probably contributed
significantly to the practice of classifying the Anglican house of worship
"church", the Catholic one "chapel" and any other one "meeting house". The
OED entry for chapel n., 4. has a useful explanation about the development
of the usage of the words in England, Scotland and Ireland. It clarifies why
"chapel" means Catholic church in Ireland but a Protestant Dissenting church
in England.

None of this tells us how far, or when, these elite usages made their
way into popular usage.

David W. Miller
Professor of History
Carnegie Mellon University




On 5/1/10 5:21 PM, "Michael Gillespie" wrote:

> Dear Friends,
>
> I just started reading what seems to be a very engaging article by Cara Delay
> in the current New Hibernia Review. She mentions Catholics in Ireland
> referring to their houses of worship as chapels and using churches to
> designate CofI buildings. I had always thought that the case, but Professor
> Delay's wording suggests that this was a matter of preference rather than as I
> thought a codified distinction. I would be grateful to anyone on the list who
> could clarify for me how the terms were used, when the distinction came into
> existence, and when it ceased to be applied. Thanks for your help.
>
> Michael
>
> Michael Patrick Gillespie
> Professor of English
> Florida International University
>

Sender: The Irish Diaspora Studies List
From: "Molloy, Frank"
Subject: Re: Church or chapel
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Michael,

My experience relates to Northern Ireland from the 1950s onwards, although =
I've lived in Australia since the 1970s, so a little unsure about recent de=
cades. In my childhood, the local Catholic church was always known as the =
'chapel'. I suspect this usage arose at a time (19th cent?) when any churc=
h other than the parish church (=3D CoI) was known as a chapel. (And that =
was not just in Ireland) However, in my time, the local Presbyterian, Metho=
dist, Baptist churches, plus the CoI, were known as churches; only the Cath=
olic church was called a chapel. I always felt this was a put down but one=
that most Catholics seemed to accept, and use without thinking. As far as=
I can judge, that's still the case.

Another related point: rarely if ever did a Catholic church in NI announce=
its presence by way of a notice board in front of the church. Whereas eve=
ry other church in a town would proclaim times of services, names of vicars=
/ministers etc, the Catholic church kept such information away from public =
view.

Frank

Dr Frank Molloy,
School of Humanities,
Charles Sturt University,
PO Box 588,
Wagga Wagga NSW 2678
Phone: (02) 6933 2022
Email: fmolloy[at]csu.edu.au


-----Original Message-----
From: The Irish Diaspora Studies List [mailto:IR-D[at]JISCMAIL.AC.UK] On Behal=
f Of Michael Gillespie
Sent: Sunday, 2 May 2010 7:21 AM
To: IR-D[at]JISCMAIL.AC.UK
Subject: [IR-D] Church or chapel

Dear Friends,

I just started reading what seems to be a very engaging article by Cara Del=
ay in the current New Hibernia Review. She mentions Catholics in Ireland re=
ferring to their houses of worship as chapels and using churches to designa=
te CofI buildings. I had always thought that the case, but Professor Delay'=
s wording suggests that this was a matter of preference rather than as I th=
ought a codified distinction. I would be grateful to anyone on the list who=
could clarify for me how the terms were used, when the distinction came in=
to existence, and when it ceased to be applied. Thanks for your help.

Michael

Michael Patrick Gillespie
Professor of English
Florida International University

Sender: The Irish Diaspora Studies List
From: D C Rose
Subject: Re: Church or chapel
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There is a rather rambling story about The MacDermot, Prince of Coolavin,
visiting Belfast and asking on Sunday the way to Church. Eyeing his frock
coat and top hat, the man in the street began issuing instructions to the
nearest Episcopalian church. Recollecting, The MacDermot said, 'No no; which
way to the chapel?' The man started to reel out the various dissenting
chapels (or tabernacles), but The MacDermot again stopped him: 'Where do the
Catholics go?'

'The Cawtholics? Is it the papishes you mean? Why, they go hell, mon, where
else?'

I doubt if this helps.

David




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

From: Dymphna Lonergan
Date: 03/05/2010 12:55:46
To: IR-D[at]JISCMAIL.AC.UK
Subject: Re: [IR-D] Church or chapel

Growing up a Catholic in the Irish Republic in the 50s and 50s, I only
Ever heard the word 'church' in the sense of the building. You went to
'Mass' or 'devotions' or to 'confession' or to 'Benediction' or to
'sodality'. The word 'chapel' I heard only in pop songs (American).

Sender: The Irish Diaspora Studies List
From: Edward Hagan
Subject: Re: Church or chapel
In-Reply-To:
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Patrick's comment puts me in mind of what I was told years ago by my Irish =
teacher in one of my abortive attempts to learn the language. He said that=
the word(s) for Protestant church in Irish translate literally as "foreign=
church." And, if I recall correctly, Catholic Church was simply a church,=
i.e., implicitly the native church. Is there any truth to this bit of haz=
ily recalled trivia?

Ed Hagan

-----Original Message-----
From: The Irish Diaspora Studies List [mailto:IR-D[at]JISCMAIL.AC.UK] On Behal=
f Of Patrick Maume
Sent: Tuesday, May 04, 2010 6:45 AM
To: IR-D[at]JISCMAIL.AC.UK
Subject: Re: [IR-D] Church or chapel

From: Patrick Maume
I remember reading a novel by an Ulster Presbyterian writer (I think Lydi=
a
Foster, though I am not certain) based around a rather sentimental portraya=
l
of nineteenth-century rural Presbyterian life. at one point an english
visitor tells one of the local Presbyterians "That is a very nice chapel yo=
u
ahve here" and is met with the angry retort "It is no such thing".
The use of "church" and "chapel" would originally have been based on the
status of the Church of Ireland as the established church, so that in
official and Anglican eyes the Anglican parish church would be THE church
and other places of worship (Anglican r not) subordinate and hence chapels.
Best wishes,
Patrick
On Mon, May 3, 2010 at 3:06 PM, David W. Miller wr=
ote:

> I think that the Ordnance Survey maps of 1849-42 probably contributed
> significantly to the practice of classifying the Anglican house of worshi=
p
> "church", the Catholic one "chapel" and any other one "meeting house". Th=
e
> OED entry for chapel n., 4. has a useful explanation about the developme=
nt
> of the usage of the words in England, Scotland and Ireland. It clarifies
> why
> "chapel" means Catholic church in Ireland but a Protestant Dissenting
> church
> in England.
>
> None of this tells us how far, or when, these elite usages made their
> way into popular usage.
>
> David W. Miller
> Professor of History
> Carnegie Mellon University
>
>
>
>
> On 5/1/10 5:21 PM, "Michael Gillespie" wrote:
>
> > Dear Friends,
> >
> > I just started reading what seems to be a very engaging article by Cara
> Delay
> > in the current New Hibernia Review. She mentions Catholics in Ireland
> > referring to their houses of worship as chapels and using churches to
> > designate CofI buildings. I had always thought that the case, but
> Professor
> > Delay's wording suggests that this was a matter of preference rather th=
an
> as I
> > thought a codified distinction. I would be grateful to anyone on the li=
st
> who
> > could clarify for me how the terms were used, when the distinction came
> into
> > existence, and when it ceased to be applied. Thanks for your help.
> >
> > Michael
> >
> > Michael Patrick Gillespie
> > Professor of English
> > Florida International University
> >
>

Sender: The Irish Diaspora Studies List
From: Patrick Maume
Subject: Re: Church or chapel
In-Reply-To:
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Content-Type: text/plain; charset=ISO-8859-1
Message-ID:

From: Patrick Maume
I remember reading a novel by an Ulster Presbyterian writer (I think Lydia
Foster, though I am not certain) based around a rather sentimental portrayal
of nineteenth-century rural Presbyterian life. at one point an english
visitor tells one of the local Presbyterians "That is a very nice chapel you
ahve here" and is met with the angry retort "It is no such thing".
The use of "church" and "chapel" would originally have been based on the
status of the Church of Ireland as the established church, so that in
official and Anglican eyes the Anglican parish church would be THE church
and other places of worship (Anglican r not) subordinate and hence chapels.
Best wishes,
Patrick
On Mon, May 3, 2010 at 3:06 PM, David W. Miller wrote:

> I think that the Ordnance Survey maps of 1849-42 probably contributed
> significantly to the practice of classifying the Anglican house of worship
> "church", the Catholic one "chapel" and any other one "meeting house". The
> OED entry for chapel n., 4. has a useful explanation about the development
> of the usage of the words in England, Scotland and Ireland. It clarifies
> why
> "chapel" means Catholic church in Ireland but a Protestant Dissenting
> church
> in England.
>
> None of this tells us how far, or when, these elite usages made their
> way into popular usage.
>
> David W. Miller
> Professor of History
> Carnegie Mellon University
>
>
>
>
> On 5/1/10 5:21 PM, "Michael Gillespie" wrote:
>
> > Dear Friends,
> >
> > I just started reading what seems to be a very engaging article by Cara
> Delay
> > in the current New Hibernia Review. She mentions Catholics in Ireland
> > referring to their houses of worship as chapels and using churches to
> > designate CofI buildings. I had always thought that the case, but
> Professor
> > Delay's wording suggests that this was a matter of preference rather than
> as I
> > thought a codified distinction. I would be grateful to anyone on the list
> who
> > could clarify for me how the terms were used, when the distinction came
> into
> > existence, and when it ceased to be applied. Thanks for your help.
> >
> > Michael
> >
> > Michael Patrick Gillespie
> > Professor of English
> > Florida International University
> >
>