Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: IRISH IN BRITAIN SEMINAR, 24 MAY 2011,
'Authenticity' and the Irish in England
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IRISH IN BRITAIN SEMINAR SERIES 2011 CONTINUES on TUESDAY 24 MAY at 6.30
with a talk on:

'It's not as if I'm a "fake" Irish person': 'Authenticity' and the Irish
in England
Dr Marc Scully, Open University

As with many minority populations, the notion of a cohesive Irish
community in England is called into question by continually shifting
debates around who can legitimately claim membership of this community, and
thus call themselves Irish. This, in turn, raises questions about how
Irishness should be publicly represented and performed, within multicultural

England.

Working from a social psychological perspective, and drawing on my recent
PhD research on the topic, this paper explores the ways in which Irish
people in England draw on discourses of authenticity in constructing and
articulating Irish identities. I will examine in detail 4 particular
subject areas relating to Irishness in England, in which authenticity
plays a major role: Narratives of collective Irish experience in
post-war England, public displays of Irishness, local identities, and
generational differences. From these, I argue that three distinct but
overlapping discourses of Irish authenticity emerge: authenticity through
collective experience and memory; authenticity through transnational
knowledge, and authenticity through diasporic claim. I will illustrate how
these discourses operate in people's identity work through extracts from my
interview data. Finally, I will suggest some possible patterns that may
be emerging in the recent upsurge in Irish migration to England.

Dr. Marc Scully is a social psychologist based at the Open University.
He completed his PhD thesis entitled "Discourses of authenticity and
national identity among the Irish diaspora in England" in 2010, and has
contributed to a number of academic conferences and publications on the
topic of the Irish in England in recent years. His major academic interests
lie in researching discourses of migration, diaspora, transnationalism and
multiculturalism, and in particular how individuals negotiate their own
identities within these discourses. He is also interested in the
interaction between local and national identities, particularly in
relation to Irish county identity.

Future Seminars:

Tuesday 31 May, Whitney Standlee, University of Liverpool
'Making Rebels': Home Rule Politics and the novels of Diasporic Irish
Women in Britain

Seminars take place on Tuesday evenings between 6.30-8pm
Room T1-20
London Metropolitan University
Tower Building
166-220 Holloway Road
London N7 8DB

FREE: ALL WELCOME - Refreshments provided

**Please show a copy of this or the attached flyer at reception to gain
entry**

For further information contact Tony Murray: t.murray[at]londonmet.ac.uk

Administrator
Institute for the Study of European Transformations (ISET)
London Metropolitan University
166-220 Holloway Road
London N7 8DB
Telephone: +44 (0)20 7133 2913
www.londonmet.ac.uk/iset

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Article,
Transatlantic Irishness: Irish and American Frontiers in Patrick
McCabe's The Butcher Boy
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Comparative Literature 2011 63(1):3-24
Duke University Press

Transatlantic Irishness: Irish and American Frontiers in Patrick McCabe's
The Butcher Boy

Padraig Kirwan
Goldsmiths, University of London

Much has been written about the manner in which Patrick McCabe's The Butcher
Boy explores Irish identity on the island of Ireland. This essay examines
the novel from an international perspective, paying particular attention to
the novel's transatlantic imagery and its intertextual relationship with
Mark Twain's The Adventures of Huckleberry Finn. Kirwan argues that McCabe
locates Ireland in a global context, and does so in order to deconstruct
notions of a quaint or insular Irishness, to examine stories concerning
Irish marginality in the United States, and to interrogate overlapping
narratives of nation and identity that connect Ireland and America.

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Article, Gaelic singing and oral tradition
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International Journal of Music Education May 10, 2011 vol. 29 no. 2 =
172-190

Gaelic singing and oral tradition

Mark Sheridan
University of Strathclyde, Scotland, mark.sheridan[at]strath.ac.uk
Iona MacDonald
F=E8isean Nan G=E0idheal, Scotland
Charles G. Byrne
University of Glasgow, Scotland

Abstract

A recent report by UNESCO placed Scots Gaelic on a list of 2500 =
endangered
languages highlighting the perilous state of a key cornerstone of =
Scottish
culture. Scottish Gaelic song, poems and stories have been carried =
through
oral transmission for many centuries reflecting the power of indigenous
peoples to preserve cultural heritage from generation to generation =
without
recourse to a written code. Against this background, this article =
highlights
the growing support and development of the language in the last 30 years =
and
the first findings of a research project into =91Scottish Gaelic Song =
and Oral
Transmission=92. It also highlights aspects of the historical background =
to
Scottish Gaelic songs and poetry to set the context of the revival of
interest in Gaelic traditional music and some of the measures and =
strategies
developed to sustain the language and its cultural heritage within =
Scotland.
It further discusses the nature of community and family discourse and =
oral
transmission and delivers some early findings and insights into the =
research
project, which is based on a series of interviews with Gaelic singers. =
The
findings illuminate aspects of the oral tradition that could have an =
impact
on the way in which traditional music is perceived and the nature of
provision for this music in higher education in the UK. A number of
institutions such as the University of Strathclyde, the Royal Scottish
Academy of Music and Drama and Sabhal Mor Ostaig provide undergraduate
courses that teach traditional music, including Gaelic singing, as one =
of
the areas of study. This article potentially raises issues relating to
Gaelic singing and the values, traits and practices inherent in oral
transmission and how these could be promoted alongside and not be =
swamped by
the accepted practices in teaching and learning in classical music.

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Article, Remembering Ourselves,
Viewing the Others: Historical Reality Television and Celebrity
in the Small Nation
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Television New Media May 2011 vol. 12 no. 3 187-206

Remembering Ourselves, Viewing the Others: Historical Reality Television and
Celebrity in the Small Nation

Ruth McElroy
University of Glamorgan, Cardiff, UK, rmcelroy[at]glam.ac.uk
Rebecca Williams
University of Glamorgan, Cardiff, UK

Abstract

This article explores the specificity of media participation in a small
nation, Wales, through empirical research on participants in historical
reality television. It takes as its focus the case study of BBC Wales's
multiplatform project, Coal House (Indus, 2007) and Coal House at War
(Indus, 2008), which exemplifies how public service broadcasters in the
digital era seek to cultivate diverse forms of participation from national
and regional audiences. Drawing on interviews, text-in-action participant
observation, and online postings, the authors examine how participants and
their families negotiate issues of experience and embodiment, engaging in
unpaid media labor to protect and promote their own experiences and
interpretations of the show. In contrast to theories of celebrity emerging
from analyses of globalized formats such as Big Brother, the authors propose
the concept of the "localebrity" to explain how celebrity functions in the
local and regional context of the small nation.

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: CFP The Country of the Young: Interpretations of Youth and
Childhood in Irish Culture
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The Country of the Young:=20
Interpretations of Youth and Childhood in Irish Culture

Building upon the success of the 2010 New England ACIS conference,
contributors are sought for a collection of essays examining Irish youth =
and
childhood within literary, historical, artistic, and cultural contexts.

Papers are welcome on such topics as literary and historical depictions =
of
childhood, contemporary youth culture, schooling in Ireland, =
children=92s
literature, definitions of Irish boyhood and girlhood, and memoirs of
childhood and adolescence.=A0

Essays to be considered for publication should be 6,000-8,000 words in
length. Footnotes are the preferred method for citations.=20

Please include a 250-word abstract of your essay for submission to
prospective publishers, as=A0well as a brief author=92s biography that =
lists
your affiliations and previous publications.=A0

The collection editors will be John Countryman, Associate Professor of =
Fine
Arts =96 Theatre, Berry College, and Kelly Matthews, Assistant Professor =
of
English, Framingham State University. Email your submission as an MS =
Word
attachment to kmatthews[at]framingham.edu and to jcountryman[at]berry.edu.=A0=20
=A0
If you prefer, you may send two hard copies of your manuscript to Dr. =
Kelly
Matthews, Department of English, Framingham State University, 100 State
Street, Framingham, MA 01701, USA.=20

The deadline for submissions is September 2, 2011. Please contact the
editors with any questions.

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From: Patrick O'Sullivan
Subject: Distinguished Guests
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There has been a great deal of media coverage of, and comment on, the visit
of Queen Elizabeth to Ireland.

Indeed there has been so much coverage, especially and understandably in the
Republic of Ireland and in the United Kingdom, that it is very difficult to
give a summary or select examples. The commentary has covered important
issues but, at the same time, has been predictable.

Meanwhile media coverage of the coming visit of President Obama to the
Republic of Ireland is developing, and will, no doubt, soon loom large.

I see no easy way for the Irish Diaspora list to follow such a large amount
of comment, and I am not sure that we should even try. But these are
significant events.

P.O'S.

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

Email Patrick O'Sullivan Email Patrick
O'Sullivan Personal Fax 0044 (0) 709 236 9050

Irish Diaspora Net http://www.irishdiaspora.net Irish Diaspora Studies
http://www.irishdiaspora.org/ Irish Diaspora list IR-D[at]Jiscmail.ac.uk

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

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Garret FitzGerald, former Irish PM, dies at 85
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Garret FitzGerald, former Irish PM, dies at 85
FitzGerald served two terms in office as taoiseach and under his =
leadership
he co-signed the Anglo-Irish agreement with Thatcher
=20
Henry McDonald in Dublin
guardian.co.uk, Thursday 19 May 2011 09.22 BST

Garret FitzGerald, the man credited with liberalising Ireland and =
helping
start the peace process, has died aged 85.

FitzGerald had been Irish prime minister twice during the 1980s. In =
1985,
during his second term, he co-signed the Anglo-Irish agreement with =
Margaret
Thatcher.

One of his proteg=E9s, the former minister Ivan Yeats, said there would =
not
have been a visit by the Queen to Ireland this week without the accord =
and
FitzGerald's contribution to improving Anglo-Irish relations...

Full Text at
http://www.guardian.co.uk/world/2011/may/19/garret-fitzgerald-dies-85

There is developing and widespread international coverage...

Sender: The Irish Diaspora Studies List
From: Patrick Maume
Subject: Re: Motion passes to pardon Irishman hanged in 1845
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From: Patrick Maume

It might be worth pointing out that there is an interesting account of
this case and of nineteenth-century anti-Irish discrimination in Rhode
Island (which restricted the rights of immigrants to vote right into the
1930s) in Scott Malloy's IRISH TITAN, IRISH TOILERS - JOSEPH BANIGAN AND
NINETEENTH-CENTURY NEW ENGLAND LABOUR (University of New Hampshire Press,
2008) which is an interesting study of the self-made Rhode Island-based
millionaire Irish shoe manufacturer Joseph Banigan (1839-98) and his
dealings with his predominantly Irish workforce.
A couple of other interesting points - Banigan was born to smallholders on
the Shirley estate in CO. Monaghan,which has aroused a good deal of
scholarly interest. HIs family were famine immigrants.
His numerous benefactions included paying for the education of the son of
Frank Byrne, the Land League secretary linked to the Invincibles, who
emigrated to Rhode ISland and died there.
I got my copy of the book in Hodges Figgis in Dublin (which has recently
acquired a few copies) and I would certainly recommend it to anyone
interested int he Irish experience in NEw England.
Best wishes,
Patrick
On Thu, May 12, 2011 at 9:18 AM, Patrick O'Sullivan wrote:

> The Irish Times - Thursday, May 12, 2011
> Motion passes to pardon Irishman hanged in 1845
> In this section >
> LARA MARLOWE in Washington
>
> The Rhode Island House of Representatives took a significant step yesterday
> towards clearing the name of an Irishman who was hanged for murder 166
> years
> ago.
>
> The execution of John Gordon has long been a symbol of intolerance against
> Irish immigrants in 19th-century America. Resolution 5068, which was passed
> by 65 votes to zero late yesterday, calls on Governor Lincoln Chafee to
> pardon Gordon, who emigrated from Ireland in 1843 and was accused of
> murdering Amasa Sprague, a mill owner and the brother of a US senator, on
> New Year's Eve that year.
>
> Historians do not know where in Ireland Gordon was from. He joined his
> brothers Nicholas and William in Rhode Island, where they ran a general
> store and tavern near the mill owned by Sprague. Sprague argued repeatedly
> with Nicholas because his workers were buying alcohol and showing up drunk
> for work. Sprague used his political connections to have the Gordons'
> liquor
> license revoked.
>
> Sprague's body was found on the bank of the Pocasset River, with a bullet
> in
> one arm and a fractured skull. John Gordon was arrested the following day.
> Catholics were banned from his jury, and jurors were told to favour the
> testimony of native-born Protestant Americans over that of Irish Catholics.
> The stains on a blood-stained coat turned out to be dye. A prostitute
> called
> as a witness could not identify the Gordon brothers.
>
> Gordon appealed his conviction for murder, but his death sentence was
> upheld
> by the same judges who presided over his first trial. Gordon was hanged in
> downtown Providence on St Valentine's Day 1845, at the age of 29.
>
> The public of Rhode Island were so appalled by the conditions of Gordon's
> trial and execution that the state abandoned capital punishment forever. "I
> was brought up understanding two things," said Representative Peter Martin
> (70), the sponsor of the resolution, who is a retired software executive
> elected to a seat held by Irish-Americans for more than half a century.
> "That the Irish endured prejudice here, and that a young man hanged for a
> murder he did not commit."
>
> When he was contacted last November by Ken Dooley, one of his constituents
> who wrote a play about Gordon, "the two ideas came together," Mr Martin
> said. "This isn't only to do with Irish-Americans. It's about justice for
> the underprivileged," he insisted. "This man didn't get proper treatment."
> The public defender's office, historians, the American Civil Liberties
> Union
> and the Catholic Diocese of Providence all supported the drive to exonerate
> Gordon.
>
> The resolution will now be sent to the state senate, where it is also
> expected to pass. Mr Martin expects Governor Chafee to sign Gordon's pardon
> "within weeks, not months".
>
> SOURCE
> http://www.irishtimes.com/newspaper/ireland/2011/0512/1224296753043.html
>

Sender: The Irish Diaspora Studies List
From: Patrick Maume
Subject: Re: Thesis,
The ghost in the Irish psyche: Ghost stories in contemporary
Irish literature
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From: Patrick Maume
One aspect of the ghost story which this seems to ignore (though it is a
regular point in discussions of the nineteenth-century genre) is
the suggestion that the popularity of the ghost story is linked to
increasing religious doubt/uncertainty in society. This would certainly be
relevant to Irish societyin the last 2-3 decades.
Best wishes,
Patrick

On Thu, May 12, 2011 at 8:06 AM, Patrick O'Sullivan wrote:

> The ghost in the Irish psyche: Ghost stories in contemporary Irish
> literature
> by Ferguson, Molly Elizabeth, Ph.D., UNIVERSITY OF CONNECTICUT, 2010, 253
> pages; 3428888
>
> Abstract:
>
> This critical project identifies supernatural figures and ghost story
> narratives in contemporary Irish literature, revealing the creative power
> of
> the ghost as a metaphor through which to express widespread anxiety. Though
> ghost stories and supernatural tales have existed from the earliest oral
> literature in Ireland, these stories are reinvented each generation as
> manifestations of past traumas and current vexations that the Irish are
> facing at the time of writing. I argue that while exercising the collective
> memory of the culture to promote a self-identity distinct from its colonial
> past, ghost stories tap into structures of communal storytelling that are
> adapted to express encoded fears about the present.
>
> I examine ghost story narratives embedded in select Irish drama, short
> stories and poetry published from 1987-2007, reading these stories as
> shuttling between repressive and emergent expression. I contend that when a
> ghost appears in one of these texts, it is a symbol containing loss that
> has
> yet to be fully grieved because of its traumatic nature. Artists who
> implore
> a kind of keening to commence through literary animations of ghosts are
> asserting a postcolonial resistance to replicating exploitative colonial
> thinking. Specifically, in this recent period, I argue that horror tales
> take shape through artists' concerns over racism, imperialism, and
> globalization. When social critique is exposed through the transgressive
> spirit of the ghost, whose speech is often silence, narratives of community
> give voice to those who lack power. My implicit suggestion is that if ghost
> stories are a resistant discourse to colonialism, their hybrid nature
> comprised of past and present offers a discourse that destabilizes literary
> forms inherited from the colonizer. My analysis configures the ghost story
> as a paradigm of the familiar becoming strange, dramatizing the trope of a
> stranger who crosses the threshold of the home and disturbs the order
> within. Ireland is in a unique position to usher in such unsettling
> narratives, as a postcolonial nation that is exhuming its past horrors
> while
> confronting the uncertainty of its present prominence in the European Union
> and the international community at large.
>
>
>

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Book Review, Wilson,
Frontiers of Violence: Conflict and Identity in Ulster and Upper
Silesia, 1918-1922
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Timothy Wilson. Frontiers of Violence: Conflict and Identity in Ulster =
and
Upper Silesia, 1918-1922. New York Oxford University Press, 2010. 288 =
pp.
$115.00 (cloth), ISBN 978-0-19-958371-3.

Reviewed by Julia K. Riedel
Published on H-HistGeog (May, 2011)
Commissioned by Eva M. Stolberg

A Comparative Study of Ulster's and Upper Silesia's Violent Pasts

In his study _Frontiers Of Violence: Conflict and Identity in Ulster and
Upper Silesia, 1918-1922_, T. K. Wilson strives to compare and contrast =
the
events which took place in those areas at the beginning of the twentieth
century. He mainly focuses on the differences as well as similarities
between the societies in question. Both countries dealt with an =
exceptional
bout of sectarian violence after the First World War which was not
exclusively caused by its direct aftermath. While the troubles in Upper
Silesia, which used to be part of the German empire, were a direct =
result of
the Treaty of Versailles, life in Ulster had been difficult since the =
Irish
people began to resent British rule and fight for their political
independence, a battle in which Ulster was stuck in the middle from the
beginning. Wilson's book aims to reveal the ways in which those two =
areas
were comparable as well as different. In order to take a well-rounded =
look
at both situations, the book deals with the concept of loyalism, which
played an important role in both cases, as well as the seed of =
nationalism
and its persistent growth in Upper Silesia. Having considered the =
situation
from as many different angles as possible, Wilson concludes that though =
the
outbreaks of violence may have been alike, the initial situations were =
not
and therefore must not be equated.

For this comparative study to be as accurate as possible, Wilson takes =
care
to emphasize the difference between the two countries' backgrounds. To
simply equate both Ulster and Upper Silesia due to the societies'
segregation along confessional lines would be to overlook the complex
factors that caused the violence. Firstly, Wilson stresses the boundary
created by confessional differences in Ulster. In society's opinion, =
whether
one was born and raised a Protestant or a Catholic served to immediately
determine his political convictions as well. To attend a Protestant =
church
automatically meant to support the British government and to oppose =
Irish
attempts at independence from the Crown. Naturally, to be a Catholic =
then
meant to support Irish Republicans and to detest the lasting connection =
to
Great Britain. Since this categorization was anything but fluctuating, =
the
people in Ulster were relatively easily recognized as friends or foes,
depending on where they attended church on Sundays, and could just as =
easily
avoid getting mixed up with "the other side."

This clear distinction is something that Upper Silesia was completely
lacking. While it is true that the population of Upper Silesia consisted =
of
both Poles and Germans, who also tended to belong to separate religious
confessions, they had mixed so thoroughly in the past that it was =
impossible
to divide the province along lines of language or religion. Wilson
emphasizes the human ability to master more than one language. The fact =
that
Upper Silesia was a widely bilingual area that had also developed its =
own
dialect, which was a mixture of German and Polish, makes a clear =
linguistic
division impossible. Also, due to the long history of Upper Silesia as =
part
of the German empire and the constant mixing of people of both Polish =
and
German descent, nationality had lost its importance. Most people =
considered
themselves neither Polish nor German, but Upper Silesian, and refused to
take either side. Division along the lines of religion, which seemed to
apply in Ulster, was also not apparent: while nearly all Upper Silesians
with Polish roots were practicing Catholics, that did not mean that all
those with German roots were Protestants. Logically, this difficulty in
categorization does not only apply to Wilson's attempts at studying =
Upper
Silesian society, but was experienced firsthand by the people who lived
there in the early 1920s.

Wilson carefully examines the situations people faced in both Upper =
Silesia
and Ulster during the time of the troubles. While he reaches the same
conclusion as other scholars before, that violence was more brutal and =
less
predictable in Upper Silesia, his explanations for this phenomenon vary, =
for
he refuses to accept a simple hypothesis as truth. Did the British
government care more for the people in Ulster than the German government =
did
for those in Upper Silesia? Wilson's book accurately answers this =
question
with a solid No. Both counties were basically left to their own devices
after the First World War, partly because the governments were busy
rebuilding what was left of their countries, partly because they were =
simply
weary of discussing a question which most likely could not be answered
satisfactorily.
While in Ulster both Unionist and Nationalist militants fought for =
dominance
and aimed to expel all those of different mind from certain local =
districts,
the situation in Upper Silesia was complicated further by an impending
plebiscite which was supposed to determine whether the province's =
political
future lay under German or Polish rule. Militant groups attempted to
convince voters to either vote for the one, or at least not vote for the
other. Like the question of the primarily spoken language, this was a =
matter
one could easily change his mind on. Though to the public eye, it seemed
that those who had Polish ancestors wanted Upper Silesia to fall to =
Poland
and vice versa, that was not entirely true, either.

Having pointed out the impossibility of neatly dividing Upper Silesia =
along
a defined borderline, Wilson moves on to a detailed analysis of =
subgroups
that marked society in both countries. Just as in Upper Silesia, where =
not
all Catholics were of Polish descent and opposed to German rule, in =
Ulster,
whose partitioning is often considered exceptionally clear, not all
Catholics were Irish Republicans, or "Sinn F=C3=A9iners," as the Irish =
militants
were called. However, the simple division between Catholics and =
Protestants
was what mattered most to both the people of Ulster as well as their
military and paramilitary units who served only to defend their =
particular
group. Ironically, Protestant militants were rarely tried for attacking =
or
killing Catholics because they were believed to be acting for the =
greater
good of society. The conviction that all evil came from "the others" was
deeply rooted. Therefore, the military units on both sides justified =
their
actions to the rest of the community in a quasi-legal way. Neither the =
IRA
on the Catholic side nor the Protestants' Special Units attempted to =
hide
their ruthless killings, which added to the climate of terror that =
gripped
the epicenters of fighting in Northern Ireland, especially because the
government seemed simply not to care.

In this respect, the difference from Upper Silesia is striking. While in
Ulster militants of either side were sure of their community's support,
those in Upper Silesia worked hard to hide their deeds, which were
exceedingly cruel. More often than not, it was unclear which side had
committed a particular crime. Here as well, the government's failure to =
act
and the lack of consequences is striking.
Of course, since society was so thoroughly mixed, this may reflect both =
the
people's and the police's inability to figure out whom to pursue for
retribution.

Wilson concludes that in Upper Silesia, which he characterizes as an
incredibly paranoid society, each side wanted to obliterate any trace of =
the
other. Violence in Upper Silesia proved to be not only more ruthless, =
but
also more widespread than in Ulster. In a way, this is ironic because
aggressions in Ulster were not as one-sided as in Upper Silesia: both =
sides
in Ulster were inclined to take an eye for an eye. Revenge played an
important role there. Overall, the number of people killed in raids was
smaller than in Upper Silesia, though, mainly because there were no mass
killings.

As I read, Wilson's explanations struck me as increasingly tedious. Not =
only
did he devote the entire first chapter to the clarification of the
differences and similarities between the two countries, but he repeats =
them
again and again. By the time he reached his conclusion, his point had =
been
made four times already: the less clear a society's divisions are, the =
more
vicious the struggles between them, mainly because of the impossibility =
of
avoiding one another.

Citation: Julia K. Riedel. Review of Wilson, Timothy, _Frontiers of
Violence: Conflict and Identity in Ulster and Upper Silesia, 1918-1922_.
H-HistGeog, H-Net Reviews. May, 2011.
URL: https://www.h-net.org/reviews/showrev.php?id=3D33035

This work is licensed under a Creative Commons =
Attribution-Noncommercial-No
Derivative Works 3.0 United States License.

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Book Review, William P. Kelly, John R. Young,
eds. _Scotland and the Ulster Plantations: Explorations in the
British Settlement of Stuart Ireland_
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William P. Kelly, John R. Young, eds. Scotland and the Ulster =
Plantations:
Explorations in the British Settlement of Stuart Ireland. Ulster and
Scotland Series. Dublin Four Courts Press, 2009. 165 pp. $65.00 =
(cloth),
ISBN 978-1-84682-076-2.

Reviewed by Henry A. Jefferies (Department of History, Thornhill =
College)
Published on H-Albion (May, 2011)
Commissioned by Brendan Kane

This is the eighth volume in Four Courts Press' Ulster and Scotland =
series
that is published in association with the Institute of Ulster Scots =
Studies
in the University of Ulster. As such, on the one hand, it ought to be =
seen
as the latest installment in an ongoing collaborative endeavor between =
Irish
and Scottish scholars, rather than a freestanding collection of essays =
in
itself. On the other hand, the fact that all but one of the essays are
arranged in alphabetical order according to each author's surname may =
give
an exaggerated impression of their disparate character. It is a book =
for
specialists, with a mix of stimulating though challenging chapters =
ranging
from Raymond Gillespie's survey, "Scotland and Ireland: A Presbyterian
Perspective, 1603-1700," to very detailed studies of developments over a
couple of years. Nonetheless, they are united by their primary focus on =
the
Scots who settled in Ulster, within a fairly restricted timeframe. They
present the fruits of a considerable volume of original research, much =
of it
extending the bounds of Irish history beyond the prevailing paradigm for =
the
early modern period. Several are characterized by degrees of precision =
and
sophistication of an extremely high order.

The editors remind the reader that the Ulster plantation was "an English =
not
a Scottish enterprise," and that Ulster was never an extension of =
Scotland
(p. 11). The transformation of the Scots who went to Ulster into a
distinctive community in their own right is a recurring theme in this
volume. Yet the chronology of that transformation from "Scots in =
Ulster"
into "Ulster Scots" remains unclear, and David Menary's consistent use =
of
the term "Ulster Scots" for the Commonwealth period strikes one as
premature. Gillespie states that perhaps sixteen thousand Scots crossed =
to
Ulster between 1603 and 1630, that most of their settlements were =
destroyed
in the 1641 rebellion, and that between sixty thousand and one hundred
thousand Scots immigrated into Ulster in the second half of the =
seventeenth
century. When and how a Scottish immigrant evolved into an "Ulster =
Scot"
must be defined.

Two essays examine the decades immediately prior to the Ulster =
plantation,
while the rest are bounded by the seventeenth century. Alison Cathcart, =
in
"Scots and Ulster: The Late Medieval Context," does not quite succeed in =
her
ambition to "explain why the Scots reacted so enthusiastically to the
project for plantation in Ulster when first raised in 1606" (p. 63). =
She
posits a continuity of links between Scotland and Ireland from the early
thirteenth century that is not sustained by any substantive evidence. =
She
cites a few scattered references to interaction trawled from centuries =
of
records prior to the sixteenth century, but they actually suggest that =
the
links across the North Channel were less intense than is usually =
assumed.
It strikes me as probable that the similarity of the economies of Ulster =
and
the highlands and islands of Scotland provided limited scope for regular
trade between the two areas. Limited trade would suggest limited
interaction. Recent research on the diocese of Argyll and on dioceses =
in
Ulster shows that there was extremely little ecclesiastical interaction
between western Scotland and northern Ireland on the eve of the =
Reformation.

Cathcart's strengths lie in her consideration of the relationship of the
Clan Donald with the Scottish Crown, and her discussion of the late =
medieval
Scottish monarch's disinterest in Ireland. She shows that the Clan =
Donald
had a close relationship with the Scottish Crown throughout the later =
Middle
Ages, which was disrupted only in the sixteenth century by the reigns of
royal minors who failed to maintain order in western Scotland and =
thereby
facilitated the growing rivalry between the MacDonalds and the =
Campbells.
Cathcart also points out that the medieval Stewart monarchs showed
"remarkably little interest in the involvement of (some of) their =
subjects
in Ireland," and even James V's interest in the 1530s was short-lived =
(p.
67). Hence James VI's interest in Ireland was extraordinarily novel by
Stewart standards. That interest had several roots, but Cathcart's =
chapter
indicates that one of them was the king's notions of civility and =
barbarism,
which he acquired through the study of classical texts. In that regard,
James VI & I's scheme for the plantation of Ulster was, in part, an
extension to Ireland of more modest schemes he had already sponsored to
reform and civilize the Gaelic-speaking islanders of western Scotland.

Ciar=E1n Brady's chapter, "East Ulster, the MacDonalds and the =
Provincial
Strategy of Hugh O'Neill, Earl of Tyrone," complements Cathcart's study =
with
its detailed examination of the Clan Donald in Antrim in the later =
sixteenth
century. It is a major contribution to our understanding of "a
comparatively neglected" subject in a "hopelessly bewildering period" =
(pp.
41-42). Brady dispels both that neglect and bewilderment. He =
highlights
the "secondary nature" of the ruling Clan Donalds' interest in Antrim, =
and
points to the fact that their Irish holding was delegated to junior =
branches
of the family (pp. 46-47). He shows that the area attracted little
sustained attention from the English administration in Dublin, and that =
it
was also peripheral in relation to the complex politics of western =
Scotland
in the later sixteenth century. He reveals how Hugh O'Neill exploited =
the
isolation of the MacDonalds in north Antrim to his own advantage. Brady
observes that O'Neill's deeper motivations in the final decades of the
sixteenth century "will, in all probability, forever remain =
indeterminate"
(p. 55). He leaves open the question of whether O'Neill simply wanted a
provincial hegemony or was genuinely inspired by a "faith and =
fatherland"
ideology. Nonetheless, he demonstrates that O'Neill asserted his =
authority
effectively east of the Bann, and added the MacDonalds in Antrim to the
Catholic Confederacy against Elizabeth Tudor. O'Neill's possession of
Dunluce Castle is cited as a telling reflection of O'Neill's predominant
position in north Antrim during the Nine Years' War. The chapter makes =
a
valuable contribution to our understanding of developments in eastern =
Ulster
at a critical point in Irish history.

Robert Armstrong's chapter on politics and religion among the Scots in
Ulster in the 1640s is very rich in detail and argument. Armstrong
emphasizes how preexisting social bonds of locality, kindred, and =
lordship
in Scotland aided and directed migration to Ulster, proved to be sturdy
exports, and were enhanced in the wake of the 1641 rising. They helped =
to
provide a sympathetic population for Presbyterianism to spread beyond
General Robert Monro's army. They ensured that the arrival of the =
solemn
league and covenant in Ulster in 1644 became "an event of the deepest
significance for the Protestant community" (p. 21). Armstrong explains =
that
the enthusiastic reception of the covenant reflected a popular =
perception of
it as a means of survival against the Irish, though that enthusiasm was =
not
shared by the English or Scottish leadership in Ulster. He states that
"most of them [the colonial elites] ultimately succumbed to a reluctant
acquiescence to retain their influence, but a potential alternative
leadership was now emerging around the presbytery" (p. 23). Armstrong =
shows
how the growing Presbyterian community in Ulster looked to the general
assembly of the Church of Scotland for ministers, and how the general
assembly responded with a qualified enthusiasm. The Presbyterian church =
in
Ulster was regarded as a "little sister" to the Scottish church, but =
very
much a separate church from the latter.

Armstrong shows how the Presbyterians in Ulster agreed with their
denominational fellows in Scotland in rejecting the regicide and the
establishment of the English Republic, but adapted their stance to
acknowledge English jurisdiction in Ireland while at the same time =
opposing
James Butler Earl of Ormond's attempt to form a grand royalist alliance =
that
included Catholics. Small wonder that Ormond lamented that he =
understood
matters in Ulster "not perfectly" (p. 39). In any event, the victory of =
the
English republicans in the wars of the three kingdoms simplified matters
considerably. The Scottish elites in Ulster were obliged to submit to
English power in Ireland. Yet Armstrong argues that the events of the
1640s, which included the advent of the presbytery and the covenant, and =
not
just the experience of rebellion, "hardened the Scottish identity of a
sizeable proportion of the population of Ulster, and for many of them it =
had
indeed given that identity a Presbyterian coating" (p. 40). By any
reckoning, this is a major contribution to the understanding of Scottish
Protestants in seventeenth-century Ireland.

Gillespie's chapter is written in his invariably engaging irenical =
manner.
He challenges the simplistic "ethnic" approach to studies of Scottish
influence in Ulster, wherein cultural change is traced in smooth =
incremental
steps in line with the growing number of Scots in Ulster. He points to =
the
fact of there being "spurts" of Scottish immigration, with "long periods =
of
acculturation between them during which earlier waves of migrants =
adapted to
the local Ulster situation" (p. 86). He examines Presbyterianism as the
primary "cultural marker" in Ulster of links with Scotland, but finds =
that
"the evidence before the 1690s is not quite as clear cut as first =
appears"
(pp. 88, 92). Gillespie reminds us of many complexities that mean that =
one
cannot simply equate Scottishness and Presbyterianism in Ulster in the
seventeenth century. For example, not all the Scots who settled in =
Ulster
were Protestant, and not all Presbyterians in Ulster were Scottish.

Gillespie emphasizes the central significance of the solemn league and
covenant for the existence of Scottish and Irish Presbyterianism. Yet he
argues that the situations in Scotland and Ulster were so different that
Presbyterianism developed very differently within them. He makes the =
point
that in Scotland the kirk session was in many respects a branch of the
central government, while in Ulster the Presbyterian church embedded =
itself
in a society in which the structures of secular administration had
collapsed. Presbyterian discipline in Ulster relied on community =
pressures
rather than any official sanctions of an established church. Another
significant difference between the Presbyterian church in Ulster as =
compared
with that in Scotland is that Ulster Presbyterianism retained an =
"imperial"
or missionary strain that died in Scotland in the second half of the
seventeenth century (p. 103). Hence, he argues that while "ethnicity
certainly played some part in determining its rituals and practices ...
Ulster Presbyterianism was not that of Scotland writ small" (p. 105).
Overall, Gillespie presents a fascinating and persuasive thesis, though =
it
is sure to prompt further debate.

P=E1draig Lenihan offers an original consideration of General Monro's =
Scottish
army in Ulster. He argues that its potential for an expansive policy =
was
limited not just by the fact that it was inadequately and irregularly
supplied from Scotland, but also by Monro's "fire and sword" policy =
which
was designed to depopulate central Ulster of Irish people but left the
Scottish army without a local economic base for more ambitious actions.
Lenihan reckons that "the confederate Catholics' obsession with the
covenanters in Ireland was a serious mistake," and argues that they =
should
have attended instead on the far more serious threat posed by the =
English
settlers in the south and east of Ireland (p. 121). Whether that =
difference
in focus would have materially affected the ultimate fortunes of the
Confederates after the Parliamentarians had won the civil war in England =
is
debatable.

Menary's chapter on the failed Commonwealth scheme to transplant =
Scottish
landowners in counties Antrim and Down to counties Tipperary, Kilkenny, =
and
Waterford shows how the Cromwellian regime intended to diffuse a =
perceived
threat to itself from Scottish royalists in Ireland by banishing =
Scottish
landowners to the far south. It is interesting as an aside to the
Cromwellian transplantations of Irish Catholic landowners that actually
occurred. More significantly, it shows how the Scottish settlers in =
Ulster
continued to be seen as problematic from an official English viewpoint =
after
the civil war, though not so much as to command sustained attention, let
alone action, by the English authorities.

Michael Perceval-Maxwell, as one would expect, writes with impressive
authority when addressing the attitudes of the first Duke of Ormond =
toward
Protestant dissent, and specifically with Scottish Presbyterianism, in
Ulster during the Restoration. He does not exaggerate the significance =
of
his subject and wryly comments that "months passed" at a time without a
mention of Ulster in Ormond's administrative correspondence (p. 122). =
He
teases the evidence in order to define the thinking behind the duke's
treatment of the Presbyterians in Ulster, which was noticeably more =
tolerant
than that meted out to Presbyterians in Scotland. He concludes that =
Ormond
recognized that the dissenters in Ulster, by contrast with the =
Presbyterians
in Scotland, posed no threat to the reestablishment of episcopacy.
Presbyterians in Ulster were conscious of their dependence on England's
military strength for their survival. In Ireland, too, the major =
political
issue was land, rather than religion as in Scotland, and on that subject =
the
Scottish landowners in Ireland had a vested interest in the status quo.
Consequently, the Duke of Ormond could indulge his personal preference =
to be
relatively lenient in addressing the problem of religious dissent in
Restoration Ireland.

The essays in this volume are substantial and significant. They make
important contributions to our understanding of early modern Ireland and
Scotland. A priority for the future must be to make the fruits of this
ongoing program of research more accessible to a wide audience.

Citation: Henry A. Jefferies. Review of Kelly, William P.; Young, John =
R.,
eds., _Scotland and the Ulster Plantations: Explorations in the British
Settlement of Stuart Ireland_. H-Albion, H-Net Reviews. May, 2011.
URL: https://www.h-net.org/reviews/showrev.php?id=3D31639

This work is licensed under a Creative Commons
Attribution-Noncommercial-No Derivative Works 3.0 United States
License.=3D

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Book Review, Salazar,
Anthropology and Sexual Morality: A Theoretical Investigation
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Journal of the History of Sexuality
Volume 20, Number 2, May 2011

Anthropology and Sexual Morality: A Theoretical Investigation. By Carles
Salazar. New York: Berghahn Books, 2006. Pp. 208. $70.00 (cloth); $22.50
(paper).

Reviewed by
Harriet Lyons
University of Waterloo

According to its author, this book is not really about sexuality, though it
does provide some interesting information about historical trends in Ireland
concerning marriage, fertility, and attitudes toward sexual behavior and the
attempts of social scientists to explain them. The central subject of the
book is the nature of anthropological understanding, with a discussion of
Irish sexuality employed as an illustrative example. There is also a brief
comparative discussion of some of Gilbert Herdt's conclusions about Sambia
sexuality. The central argument of the book is that economic, political, or
psychodynamic factors do not satisfactorily explain sexuality but that
sexuality must be considered as a set of cultural meanings...

...Salazar's overall argument is based upon the premise that anthropologists
have traditionally concerned themselves with explaining behaviors and
attitudes that they or others regarded as irrational, either explicitly or
implicitly, since the reasons for "rational" attitudes and behaviors would
be obvious and would not require relegation to the loosely defined domain of
"culture" in order to be rendered intelligible...

How does all of this relate to sex in Ireland? Anthropologists have long
been fascinated by an apparently sex-negative culture in Ireland,
particularly in rural areas. John Messenger and Nancy Scheper-Hughes, among
other sociologists, demographers, and historians, have commented upon the
low marriage rates, low incidence of births out of wedlock, lack of
available information concerning sex and reproduction, and negative
attitudes toward sex for the sake of pleasure that are said to have
characterized Irish society from the mid-nineteenth to the late twentieth
century. Explanations for Irish sexuality have ranged from the political and
economic to the psychoanalytic...

...Salazar finds the economic and demographic explanations for Irish
sexuality interesting but insufficient, insofar as one can imagine other
arrangements that would have preserved farms intact. He points out that low
fertility in marriage and high fertility out of wedlock, the opposite of
what actually occurred, would have restricted pressure on inheritance while
providing a supply of cheap labor. Moreover, he notes that many Irish-born
people dealt with the lack of heritable land and restrictions on marriage by
emigrating and that among these emigrant populations fertility rates inside
and outside of wedlock changed in ways that indicated that both premarital
sex and birth control became more common while people maintained their [End
Page 430] allegiance to the Catholic Church. Further, he notes that the
entire set of behaviors changed rapidly in Ireland after the 1960s in ways
that seemed to cause, rather than result from, changes in the factors that
had been thought to explain "Irish sexuality." He also suggests that the
Irish experience may have differed more in degree than in kind from that of
the rest of Europe. In the end, Salazar gives no explanation for the
supposedly peculiar Irish sexuality, other than the cultural meanings it
possessed. The extended critique of the existing literature on the problem
of Irish sexuality is the strongest aspect of this book and one that makes
it worth reading and assigning to students...

...Salazar thus favors intersubjective dialogue as a way to understand the
sexualities of distant cultures (and other constellations of cultural
meaning), [End Page 431] as opposed to searches for "objective" explanations
(such as the demographic explanations for nineteenth-century Irish
sexuality). He recognizes that such dialogue is now fashionable in
anthropology, but he offers some criticisms of the way it has been carried
out. He cites the pathologizing of Irish sexuality by Nancy Scheper-Hughes
and others as a warning against anything other than nonjudgmental
understanding...

I suspect that his conclusion that the anthropology of sexual morality
should not be politically motivated will not sit well with many readers of
this journal whose motives for studying gender and sexuality may rest
precisely in their desire for change. Nonetheless, it is an argument with
which we may wish to engage, as Salazar's volume is far from the only place
where we will encounter it...

Sender: The Irish Diaspora Studies List
From: Michelle McCarron
Subject: Sport History Ireland
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The call for papers for this year's conference (the seventh annual conferen=
ce) is now open.

We welcome 200 word proposals on any aspect of sport history.

This year's conference will be held at the Hunt Museum, Limerick, on 10 Sep=
tember, to coincide with Limerick's year as European City of Sport.

Proposals should reach Richard McElligott at richardmcelligott[at]vodafone.ie =
before 1 June.

Sender: The Irish Diaspora Studies List
From: Miriam Nyhan
Subject: Exhibit on county societies re-opens at NYU
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The Fifth Province: County Societies in Irish America
May 21, 2011 through August 14, 2011
at NYU Open House
528 LaGuardia Place, NYC

Join us in celebrating the lifetime commitment many Irish men and women mad=
e
to their heritage through membership in county societies. For them, America
is Ireland=92s Fifth Province.

The impulse to recreate a sense of home through social, cultural and
sporting events can be documented wherever the Irish have settled in the
world. New York City can claim the largest cluster of Irish county
societies, with the greatest longevity.

These dynamic societies have provided benevolent, protective, and fraternal
sustenance for Irish immigrants since the late 1840s, especially after the
founding of their umbrella body, the United Irish Counties Association, in
1904. A strong county connection also nurtured and helped preserve Irish
identity for the next generation.

At one time or another people from every one of Ireland=92s thirty-two
counties have come together in this way, encouraging strong relationships
built around common roots.

View the exhibit
May 21, 2011 through August 14, 2011

Hours:
Tuesday, Wednesday, & Friday 12=965pm
Thursday 2=967pm
Saturday & Sunday 1=964pm

at NYU Open House
528 LaGuardia Place
between West 3rd Street and Bleeker Street
New York, NY 10012

Colloquium on Immigrants & Associational Culture
Friday, June 10th, 2011
See: http://irelandhouse.as.nyu.edu/object/ne.associationscolloquium

An exhibition by New York University=92s Glucksman Ireland House & Archives=
of
Irish America, created in partnership with the United Irish Counties
Association of New York with funding from the Government of Ireland=92s
Emigrant Support Programme.



Miriam Nyhan Ph.D.
Assistant Professor & Faculty Fellow
Glucksman Ireland House, NYU
miriam.nyhan[at]nyu.edu

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Review Article, Spain, Galicia, and the "Atlantic" Joyce
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James Joyce Quarterly
Volume 47, Number 2, Winter 2010

Spain, Galicia, and the "Atlantic" Joyce
Gayle Rogers
James Joyce Quarterly, Volume 47, Number 2, Winter 2010, pp. 287-296
(Review)

Subject Headings:
Toro Santos, Antonio Rau=ECl de. British and Irish writers in the =
Spanish
periodical press (1900-1965) =3D Escritores brita=ECnicos e irlandeses =
en la
prensa perio=ECdica espan=DEola (1900-1965).
Clark, David.
Toro, Antonio Rau=ECl de. Literatura irlandesa en Espan=DEa.
Caneda Cabrera, Ma. Teresa (Mari=ECa Teresa) Vigorous Joyce : Atlantic
readings of James Joyce.
Ferna=ECndez Ferna=ECndez, Ma. Vanessa (Mari=ECa Vanessa)
Urdiales Shaw, Marti=ECn.

English literature -- Irish authors -- Appreciation -- Spain.

In lieu of an abstract, here is a preview of the article.

Irish mythology tells of the migration of the Milesians, who were Gaelic
Celts, to Ireland through the northwestern part of the Iberian
Peninsula=97thus, the "Hiberio-Miletians" mentioned in Finnegans Wake ( =
FW
309.11). Some of them stayed in what became the Roman province of =
Gallaecia
(present-day northern Portugal and northwestern Spain), whose =
inhabitants
shared with Irish Celts similar languages and mythological cycles. 1
Contemporary scholars in the Spanish province of Galicia have invoked =
this
narrative often both in their research and in the broader spirit of =
their
attention to James Joyce, a northern-Atlantic neighbor who attracted
considerable attention from his Galician contemporaries as well. Indeed, =
as
the books at hand demonstrate, Spanish Joyceans, especially in the past =
two
decades, have developed a complex array of practices and critical idioms
focused on issues of reception, translation, adaptation, and exegesis. =
Even
as that is acknowledged, however, there is no uniformity among Spanish =
Joyce
scholars: the field is, in fact, robust enough to have subdivisions, and
these three books belong to what might be called more precisely =
"Galician
Joyce," which is related to but distinct from the work of Catalan or
Andalusian critics=97and is itself a heterogeneous community. Together, =
the
titles considered here comprise a sampling of this work, pointing =
interested
Joyceans toward new avenues for archival investigations and other forms =
of
inquiry. Non-Spanish scholars=97especially those who see the future of =
Joyce
studies in new archives and methodologies=97will find it rewarding to =
engage
in the continually evolving research agenda offered by Ireland's =
Atlantic
kin to the south...

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Article, Managing Migrants: Toronto, 1820-1880
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Managing Migrants: Toronto, 1820=961880
Journal Canadian Historical Review
Publisher University of Toronto Press
Issue Volume 92, Number 2 / June 2011
Pages 231-262

Authors

Lisa Chilton
Abstract in English=20

Immigration to and through central Canada increased substantially in the
middle decades of the nineteenth century. In response to some of the
problems associated with this mass migration, and in an effort to =
stimulate
more of the =91right=92 kind of settlement, state-funded immigration =
agencies
were established at all major ports and urban reception centres across =
the
region during this period. To date, most of the literature on this =
subject
has focused upon the state's management of migrants in Lower Canada (at
Montreal, Quebec, and Grosse-=CEle) and upon the response of government
officials to the period's major epidemics (cholera and typhus). This =
article
uses Toronto as a case study to trace the evolution of the state's
interaction with migrants from a different starting point. It emphasizes =
the
importance of the 1820=9680 period =96 a period in which major state =
initiatives
were put in place to regulate the flow of immigration more effectively. =
It
underlines the fact that the state consisted of multiple, frequently
competing layers of authority and power during the period of transition =
from
colonies to nation. Finally, the study of Toronto highlights that the
intersections of different state levels (municipal, provincial, =
imperial,
federal) did not constitute an especially monolithic state regulatory
response during this period, but rather more of a labyrinth whose =
changing
features could radically affect the individual experiences of migrants
during these years.

Keywords in English=20

history, immigration, emigration, Upper Canada, Canada West, Ontario,
Toronto, state development, transportation, disease, epidemic

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Article, Constructing ethnicity statistics in talk-in-interaction
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Discourse & Society April 28, 2011 vol. 22 no. 3 343-361

Constructing ethnicity statistics in talk-in-interaction: Producing the
'White European'
Sue Wilkinson
Loughborough University, UK, s.wilkinson[at]lboro.ac.uk

Abstract
This article 'looks behind' official statistics, analysing the social
context of their production. It uses conversation analysis to examine how an
organization's ethnic monitoring statistics are constructed in and through
interactions between callers and volunteers on its telephone helpline. In
particular, it examines how the process of self-categorization is shaped by
the response categories on the organization's monitoring form and by the
format in which the ethnic monitoring question is asked. These analyses
contribute to developing understandings of the social construction of
'race'/ethnicity and of organizationally generated statistics.

Introduction
This study of how ethnic monitoring statistics are constructed through
interaction on a telephone helpline draws on - and integrates - two key
traditions of sociological inquiry: conceptual and methodological analyses
of official statistics; and analyses of the construction of
'race'/ethnicity, particularly in social interaction...

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Article, Becoming non-migrant: lives worth waiting for
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Becoming non-migrant: lives worth waiting for

Gender, Place & Culture: A Journal of Feminist Geography
Volume 18, Issue 3, 2011, Pages 417 - 432
Author: Breda Graya

Abstract

This article investigates the ways in which potential migrants in 1950s
Ireland negotiated motility and in doing so it attempts to unsettle the
workings of the modernity/tradition binary which tends to map easily onto
the binaries of migrant/non-migrant and men/women. Focusing on the stage of
young adulthood when many imagined potential homes elsewhere but in the
event found themselves making homes for themselves in Ireland, this article
considers the re-making of self and home in the absence of migrant family
members and friends. Family, friendship and community relations have to be
reappraised as those who stay wait in the mode of hope for a liveable
outcome, or life plan. This is 'waiting-as-event' or 'active waiting'; being
alive to the world and the possibilities for making a future. Waiting here
is a social norm or aspect of the established family and community relations
which, in 1950s Ireland, involved negotiating over time who was to stay and
who was to emigrate. The narratives constitute women as women and men as men
through relationships to potential migration and associated everyday
temporalities of waiting mediated by family obligation (in relation to
gendered norms of inheritance, caring and negotiations of autonomy).
Moreover, the unpredictability of the outcome of waiting and coming to terms
with staying produces unexpected self-encounters in the familiar place of a
home changed by the absence of others, but also by their presence in new
ways via letters, remittances, return visits and potential return.

Sender: The Irish Diaspora Studies List
From: "Rogers, James S."
Subject: Re: The Auld Orange Flute
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Interesting. Is there a literary term for parodies that get taken seriousl=
y?

I believe that Fr Prout's "Bells of Shandon" was written to send up sentime=
ntal verse, but has been embraced all the same.

Jim Rogers

-----Original Message-----
From: The Irish Diaspora Studies List [mailto:IR-D[at]JISCMAIL.AC.UK] On Behal=
f Of Patrick O'Sullivan
Sent: Monday, May 23, 2011 10:25 AM
To: IR-D[at]JISCMAIL.AC.UK
Subject: Re: [IR-D] The Auld Orange Flute

FROM Patrick O'Sullivan [P.OSullivan[at]Bradford.ac.uk]

Just to be helpful...

Bruce Stewart's memory goes back to February 2004, which was before we move=
d the running of the Irish Diaspora list to JISCMAIL - so that we will not =
find Patrick Maume's original message in our JISCMAIL archives.

The message is still there in our original archives, on irishdiaspora.net -=
just search for FLUTE.

I have pasted in, below, that original message.

P.O'S.


'Date: Wed, 11 Feb 2004 05:00:00
From: irish-diaspora[at]Bradford.ac.uk
Subject: Ir-D A redactor writes...2=20

From: patrick maume {p.maume[at]qub.ac.uk}
Sender: P.Maume[at]Queens-Belfast.AC.UK
To: irish-diaspora[at]Bradford.ac.uk
Subject: Re: Ir-D A redactor writes...=20

The irony is that THE OLD ORANGE FLUTE is itself a parody of Orangeism, wri=
tten by Peadar Kearney and originally published in Arthur Griffith's paper =
SINN FEIN. Alas, some people have no sense of when they're being parodied; =
it was rapidly taken up by Orangemen, & within 40 years Denis Johnston was =
singing it in St. Peter's Square to symbolise his freedom from papal thrald=
om (cf his war memoir NINE RIVERS FROM JORDAN, which is inter alia an inter=
esting pastiche of ULYSSES.) Best wishes, Patrick'

-----Original Message-----
From: The Irish Diaspora Studies List [mailto:IR-D[at]JISCMAIL.AC.UK] On Behal=
f Of Stewart Bruce
Sent: 23 May 2011 13:19
To: IR-D[at]JISCMAIL.AC.UK
Subject: Re: [IR-D] The Auld Orange Flute

Patrick mentioned in an email some time ago that the author of the "The Aul=
d Orange Flute" was Peadar Kearney, writing pastiche Orangeism for a joke. =
I'm trying to establish is this is true - if it can be true?=20

There is nothing in Seamus de Burca's The Soldier's Song: The Story of Pead=
ar O'Cearnaigh [various Kearney on the d.j.] to suggest that it is and I wo=
nder where Patrick is getting his info from.=20

It is apodictic with me that Patrick Maume is Never Wrong but the son of De=
nis Johnston has grave misgivings about the information.=20

Bruce =20

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

Sender: The Irish Diaspora Studies List
From: Stewart Bruce
Subject: Re: The Auld Orange Flute
In-Reply-To:
MIME-Version: 1.0
Content-Type: text/plain; charset="us-ascii"
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Patrick mentioned in an email some time ago that the author of the "The
Auld Orange Flute" was Peadar Kearney, writing pastiche Orangeism for a
joke. I'm trying to establish is this is true - if it can be true?=20

There is nothing in Seamus de Burca's The Soldier's Song: The Story of
Peadar O'Cearnaigh [various Kearney on the d.j.] to suggest that it is
and I wonder where Patrick is getting his info from.=20

It is apodictic with me that Patrick Maume is Never Wrong but the son of
Denis Johnston has grave misgivings about the information.=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 Patrick Maume
Sent: 20 May 2011 16:47
To: IR-D[at]JISCMAIL.AC.UK
Subject: Re: [IR-D] Motion passes to pardon Irishman hanged in 1845

From: Patrick Maume

It might be worth pointing out that there is an interesting account of
this case and of nineteenth-century anti-Irish discrimination in Rhode
Island (which restricted the rights of immigrants to vote right into the
1930s) in Scott Malloy's IRISH TITAN, IRISH TOILERS - JOSEPH BANIGAN AND
NINETEENTH-CENTURY NEW ENGLAND LABOUR (University of New Hampshire
Press,
2008) which is an interesting study of the self-made Rhode Island-based
millionaire Irish shoe manufacturer Joseph Banigan (1839-98) and his
dealings with his predominantly Irish workforce.
A couple of other interesting points - Banigan was born to
smallholders on
the Shirley estate in CO. Monaghan,which has aroused a good deal of
scholarly interest. HIs family were famine immigrants.
His numerous benefactions included paying for the education of the son
of
Frank Byrne, the Land League secretary linked to the Invincibles, who
emigrated to Rhode ISland and died there.
I got my copy of the book in Hodges Figgis in Dublin (which has
recently
acquired a few copies) and I would certainly recommend it to anyone
interested int he Irish experience in NEw England.
Best wishes,
Patrick
On Thu, May 12, 2011 at 9:18 AM, Patrick O'Sullivan wrote:

> The Irish Times - Thursday, May 12, 2011
> Motion passes to pardon Irishman hanged in 1845
> In this section >
> LARA MARLOWE in Washington
>
> The Rhode Island House of Representatives took a significant step
yesterday
> towards clearing the name of an Irishman who was hanged for murder 166
> years
> ago.
>
> The execution of John Gordon has long been a symbol of intolerance
against
> Irish immigrants in 19th-century America. Resolution 5068, which was
passed
> by 65 votes to zero late yesterday, calls on Governor Lincoln Chafee
to
> pardon Gordon, who emigrated from Ireland in 1843 and was accused of
> murdering Amasa Sprague, a mill owner and the brother of a US senator,
on
> New Year's Eve that year.
>
> Historians do not know where in Ireland Gordon was from. He joined his
> brothers Nicholas and William in Rhode Island, where they ran a
general
> store and tavern near the mill owned by Sprague. Sprague argued
repeatedly
> with Nicholas because his workers were buying alcohol and showing up
drunk
> for work. Sprague used his political connections to have the Gordons'
> liquor
> license revoked.
>
> Sprague's body was found on the bank of the Pocasset River, with a
bullet
> in
> one arm and a fractured skull. John Gordon was arrested the following
day.
> Catholics were banned from his jury, and jurors were told to favour
the
> testimony of native-born Protestant Americans over that of Irish
Catholics.
> The stains on a blood-stained coat turned out to be dye. A prostitute
> called
> as a witness could not identify the Gordon brothers.
>
> Gordon appealed his conviction for murder, but his death sentence was
> upheld
> by the same judges who presided over his first trial. Gordon was
hanged in
> downtown Providence on St Valentine's Day 1845, at the age of 29.
>
> The public of Rhode Island were so appalled by the conditions of
Gordon's
> trial and execution that the state abandoned capital punishment
forever. "I
> was brought up understanding two things," said Representative Peter
Martin
> (70), the sponsor of the resolution, who is a retired software
executive
> elected to a seat held by Irish-Americans for more than half a
century.
> "That the Irish endured prejudice here, and that a young man hanged
for a
> murder he did not commit."
>
> When he was contacted last November by Ken Dooley, one of his
constituents
> who wrote a play about Gordon, "the two ideas came together," Mr
Martin
> said. "This isn't only to do with Irish-Americans. It's about justice
for
> the underprivileged," he insisted. "This man didn't get proper
treatment."
> The public defender's office, historians, the American Civil Liberties
> Union
> and the Catholic Diocese of Providence all supported the drive to
exonerate
> Gordon.
>
> The resolution will now be sent to the state senate, where it is also
> expected to pass. Mr Martin expects Governor Chafee to sign Gordon's
pardon
> "within weeks, not months".
>
> SOURCE
>
http://www.irishtimes.com/newspaper/ireland/2011/0512/1224296753043.html
>