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Subject: CFP CELTS IN THE AMERICAS, Nova Scotia, 29 June - 2 July, 2011
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CELTS IN THE AMERICAS
Saint Francis Xavier University, Nova Scotia, 29 June - 2 July, 2011

The Celts in the Americas conference will be held 29 June - 2 July, 2011
at Saint Francis Xavier University in Nova Scotia, hosted by the Celtic
Studies Department of St FX and the Centre for Cape Breton Studies at Cape
Breton University.

The Celts in the Americas conference will offer a unique opportunity to
share scholarship about the history, culture, and literature of
Celtic-speaking peoples in North and South America. We invite submissions
for 20 minute talks which discuss various aspects of the experiences and
literatures of the communities speaking Breton, Cornish, Irish Gaelic, Manx
Gaelic, Scottish Gaelic, or Welsh in the Americas, including:

. The history of the migrations of Celtic-speaking communities
. Examinations of Celtic literatures and folklore of the Americas
. Social movements and organisations formed by and for Celtic immigrant
communities
. Developments in the folklife of Celtic immigrant communities
. Issues of linguistic and cultural maintenance and sustainability for
Celtic immigrant communities
. Assessments of the history or current state of the field of Celtic
Studies in the Americas
. New sources of information about Celtic-speaking peoples
. Preservation of and access to archival cultural resources, esp.
digitization projects

The final day of the conference will be devoted to examining the
interactions between Celticpeoples and non-Celtic peoples in the Americas,
with a special emphasis on indigenous peoples and peoples of African
descent. Suggested topics include:

. The development of the idea of Other and racialism
. Indigenous peoples, Imperial frontiers, and cultural invasion
. Mutual reflections of Others in literature (Celtic, indigenous, and
Afro-centric)
. Mutual cultural, folkloric, and linguistic influences and exchanges
. Mutual influences in movements for civil, cultural, and linguistic rights

Presentations may be offered in English, French, or any of the Celtic
languages; a short summary abstract in both English and French will be
required before the conference for dissemination to conference attendees. A
selection of papers from the conference is expected to be published.

Please submit your name, institutional affiliation, paper title, and
abstract (between 150 and 300 words) by 5 December 2010 via email to:
mnewton[at]stfx.ca

Further details about the conference will be made available on the St FX
Celtic Department website:
http://www.stfx.ca/academic/celtic-studies/

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From: Patrick O'Sullivan
Subject: Article,
Social partnership's boiling point: Environmental issues and
social responses to neo-liberal policy in Ireland
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Social partnership's boiling point: Environmental issues and social
responses to neo-liberal policy in Ireland

Liam Leonard
Sligo Institute of Technology, Ireland, liam_leonard[at]yahoo.com

Ireland has witnessed a succession of community-based responses to regional
episodes of ecological degradation in recent years. This paper will argue
that the basis for these disputes is the Irish state's neo-liberal and
neo-corporatist policy framework, which favours accelerated and reckless
infrastructural development while excluding community concerns about health
and environmental issues.

Key Words: community activism . exclusion . infrastructural development .
rural sentiment . social partnership . unregulated development

Critical Social Policy, Vol. 29, No. 2, 279-293 (2009)
DOI: 10.1177/0261018308101630

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Subject: Article,
Finding Home: Challenges Faced by Geographically Mobile Families*
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This article will interest a number of Ir-D members...

P.O'S.

Family Relations
Volume 57 Issue 1, Pages 84 - 99
Published Online: 2 Jan 2008
C 2009 by the National Council on Family Relations

Finding Home: Challenges Faced by Geographically Mobile Families*
Sarah Allen**

Correspondence to **Sarah Allen is a Adjunct Researcher in the Adjunct
Research Faculty, School of Family Life, Brigham Young University, 2086
JFSB, Provo, UT 84602 (sarahmayallen[at]yahoo.ca).

*I acknowledge the helpful review and feedback provided by Kerry Daly on
earlier drafts of this paper.

KEYWORDS
dialectical . geographical mobility . home environment . migrant families .
qualitative grounded theory research

ABSTRACT
Abstract: This qualitative study explores the dialectical dimensions of home
as experienced by geographically mobile couples. Informants (N= 48) defined
home as having multiple meanings and locations, with 4 dialectical tensions
embedded within their experience. Home was situated between (a) geographic
spaces that were here and there, (b) geographic spaces that were temporary
and permanent, (c) temporal spaces in the past and future, and (d) child and
adult identities. Two key strategies emerged in navigating these tensions:
(a) resolving ambivalence and (b) maintaining ambivalence. Implications and
applications of the findings are discussed.

Received: 12 October 2007; Accepted: 19 December 2007;

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Subject: Web Resource, Census of Ireland 1911
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I should note that the Census of Ireland 1911 at the National Archives of
Ireland is turning into an extraordinary resource.

More and more of the detailed household forms are being made available. The
period is, of course, of special interest to scholars in Irish Studies and
Irish Diaspora Studies. Two examples that the Archivists give are Peig
Sayers and Oliver St. John Gogarty - who seems to have forgotten, for a
moment, that he was married...

The site is, of course, also of special interest to family historians - new
material covers our area of North Cork and I have been helping members of my
own family coax matters of interest out of the data. And becoming worried
about the early deaths of O'Sullivan males...

P.O'S.

http://www.census.nationalarchives.ie/


Census of Ireland 1911

The household returns and ancillary records for the censuses of Ireland of
1901 and 1911, which are in the custody of the National Archives of Ireland,
represent an extremely valuable part of the Irish national heritage. Read
more about their digitisation.

Donegal, Cork, Galway, Wexford and King's County (Offaly) are the latest
batch of counties to be made available. Even though there is still some
material missing (in particular, some Irish language returns, and
corrections submitted by the public), we have decided to make the material
immediately available, in the knowledge that the vast majority of our users
will be able to find what they want. Corrections and improvements will be
ongoing, and we are very grateful to all users who have submitted
corrections to us.

http://www.census.nationalarchives.ie/

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From: Patrick O'Sullivan
Subject: British Library publishes online archive of 19th-century
newspapers
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We have been keeping an eye on this project, the British Library online
archive of 19th-century newspapers... And it has now gone public...

http://newspapers.bl.uk/blcs/

Note that it is freely available to UK academic institutions and some
libraries - consult your librarian.

There is a Reviews in History report on the project at
http://www.history.ac.uk/reviews/paper/conboym.html

The 19th Century British Library Newspapers digital archive provides a =
full
run of 48 British newspapers from the 19th century from 1800 to 1900. It =
was
funded by a grant of =A32m from the Joint Information Systems Committee =
(JISC)
from April 2004 to make up to two million pages of the British =
Library=92s
newspaper holdings available digitally as a fully searchable database =
for
access by the UK higher education and further education communities, its
primary audience. It became available from early 2008 and is =
commercially
distributed by Gale Cengage.

A key aspect of the project=92s construction was an academic user panel =
which
was called upon to assist in the selection of newspapers and to advise =
on
the usability of the website design. The preliminary list of titles =
included
at least 160 newspapers, split into London national dailies and =
weeklies;
English regional dailies and weeklies; and Home Countries=92newspapers
(Scottish national, Scottish regional, Welsh, Irish and Northern Irish).
Priority for inclusion was given to newspapers that helped lead =
particular
political or social movements, organized in specialist sub-clusters such =
as
Reform, Chartism, and Home Rule. Cheap papers aimed at the working =
classes
are also present in the collection.

Full text at
http://www.history.ac.uk/reviews/paper/conboym.html


The launch has attracted much publicity...

The Guardian...

http://www.guardian.co.uk/media/2009/jun/18/british-library-newspaper-arc=
hiv
e-online

...there was rare good news in 1840, when a correspondent to the Leeds
Mercury reported the success of Father Mathew's temperance crusade in
Dublin: "We still have abundance of poor, but our streets are not filled
with the haggard and bloated faces they once were."...

The Hindu...

http://www.hindu.com/thehindu/holnus/000200906181517.htm

...British Library has put over 2 million pages of early 19th and 20th
century newspapers online, making available to researchers rare =
reportage of
key global events, including India's first war of independence in =
1857...

Manchester Evening News...

http://www.manchestereveningnews.co.uk/news/s/1121274_manchester_times_on=
lin
e

AN INSIGHT into Manchester in the 19th century is only a mouse click =
away
thanks to a new online newspaper search system.=20

The British Library service gives users access to thousands of headlines
from newspapers including the Manchester Times.

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: TOC European History Quarterly 2009, 39, 3,
Special Issue: HERO CULTS AND THE POLITICS OF THE PAST:
COMPARATIVE EUROPEAN PERSPECTIVES
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The latest issue of European History Quarterly 2009, 39, 3 is a special
issue, on HERO CULTS AND THE POLITICS OF THE PAST: COMPARATIVE EUROPEAN
PERSPECTIVES.

The whole issue is of interest, of course. Robert Gerwarth's =
Introduction
maps out the territory - usual suspects, Carlyle, Renan, but more - and
explores the lack of comparative work.

I will distribute information, including the Abstract, about the Roy =
Foster
and Alvin Jackson article as a separate email.

The Stefan Berger article does not have an Abstract. He thinks the =
Irish
case one of the best but by no means exceptional =96 and looks at, for
example, peasants and borders...

P.O=92S.

European History Quarterly 2009 39 3
Special Issue: HERO CULTS AND THE POLITICS OF THE PAST: COMPARATIVE =
EUROPEAN
PERSPECTIVES
Contents: July 2009, Volume 39, No. 3 =20

Guest editor: Robert Gerwarth

Robert Gerwarth=20
Introduction=20

Robert Gerwarth and Lucy Riall=20
Fathers of the Nation? Bismarck, Garibaldi and the Cult of Memory in =
Germany
and Italy=20

Roy Foster and Alvin Jackson=20
Men for All Seasons? Carson, Parnell, and the Limits of Heroism in =
Modern
Ireland=20

Anna von der Goltz and Robert Gildea=20
Flawed Saviours: the Myths of Hindenburg and P=E9tain=20

Lisa A. Kirschenbaum and Nancy M. Wingfield=20
Gender and the Construction of Wartime Heroism in Czechoslovakia and the
Soviet Union=20

Stefan Berger=20
On the Role of Myths and History in the Construction of National =
Identity in
Modern Europe=20

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From: Patrick O'Sullivan
Subject: Article, Men for All Seasons? Carson, Parnell,
and the Limits of Heroism in Modern Ireland
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Men for All Seasons? Carson, Parnell, and the Limits of Heroism in Modern
Ireland
Roy Foster

University of Oxford

Alvin Jackson

University of Edinburgh

Charles Stewart Parnell and Edward Carson both failed in their fundamental
political objectives (a socially and geographically united and autonomous
Ireland, as against a wholly Unionist Ireland). However, both men were the
objects of great reverence during their lifetimes; and each was the focus of
careful image building. Their heroic reputations were swiftly defined in
regal, mystical and sexual terms: the reputation of each was commodified.
Both were redefined according the needs of later generations: Parnell's
alleged radicalism grew with the passing of the years, and with the
establishment of an independent Ireland under bourgeois Catholic domination;
the complexities of Carson's career were masked by the demands of later
Unionist generations. Both men have to some extent been superseded by rival
heroic reputations within their respective cultures. Parnell's standing has
been challenged by the insurgents of 1916-21, while Carson's legacy has been
sometimes overshadowed by that of his former lieutenant, James Craig.


Key Words: Carson . Ireland . memory . Parnell

European History Quarterly, Vol. 39, No. 3, 414-438 (2009)
DOI: 10.1177/0265691409105060

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From: Patrick O'Sullivan
Subject: Article,
Bethlem's Irish: migration and distress in nineteenth-century
London
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History of Psychiatry, Vol. 20, No. 2, 184-198 (2009)

Bethlem's Irish: migration and distress in nineteenth-century London

Vishal Bhavsar
King's College, London Medical School

Dinesh Bhugra
Institute of Psychiatry, London, d.bhugra[at]iop.kcl.ac.uk

Association between migration and mental illness is widely reported. This
study aimed to gain insight into the mental health of Irish migrants into
Britain in the years 1843-53. Casebooks from the period were examined for
Irish ethnicity, and clinical profiles were compared with those of
age-matched control samples. Irish-born patients were found to have a
greater proportion of diagnoses of mania than controls (p 0.01). They were
more likely to be admitted for 12 months or longer (p 0.001) and more
likely to receive religious attributions for illnesses by the treating
physician. The more common diagnosis of mania in the Irish group can be
explained in terms of the effects of migration, differences in idioms of
distress, or in terms of prejudice.

Key Words: Britain . history . Irish . mental illness . migration .
psychiatry . racism . 19th century

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From: Patrick O'Sullivan
Subject: TOC ABEI Journal - The Brazilian Journal of Irish Studies,
November 2008
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I now have the TOC of the latest ABEI journal - which includes much of
interest.

Note a section on 'Diasporic Studies' - articles by Kerby Miller and =
Bill
Mulligan. Bill Mulligan mentions the Irish Diaspora list - awareness of
'our thing' is entering the research record. Alas?

An essay by Chris Arthur. Much to read in the 'Comparative Studies'
section. Like Sin=E9ad Wall's very thoughtful meditation on the Brian
Keenan/John McCarthy travel book Between Extremes.

A lovely cover illustration, from Angelo Roberto's Cavalos e Sol =
sequence.

Congratulations to the editors, Munira Mutran and Laura Izarra - they =
are
developing a very specific Brazilian and South American approach...

P.O'S.


ABEI 10=20
November 2008

ABEI Journal - The Brazilian Journal of Irish Studies

The Journal is published once a year by ABEI - Associa=E7=E3o Brasileira =
de
Estudos Irlandeses (Brazilian Association of Irish Studies)

Contents=20

Introduction=20

Falling Memory=20
Chris Arthur=20


Comparative Studies=20

Mediating Extremes =96 A Journey of Rediscovery in Chile=20
Sin=E9ad Wall=20

=93Walking on the Wall=94 =96 Biculturalism and Interculturality in =
Blake
Morrison=92s Things My Mother Never Told Me and Hugo Hamilton=92s The =
Speckled
People=20
Dore Fischer=20

=93Giving a Sense of History=94: Brecht, Rimbaud and Akhmatova in a=20
Northern Irish Context=20
Stephanie Schwerter=20

Archetypal, Identical, Similar? Seamus Heaney=92s =93Punishment=94 =
Revisited
Miguel Montezanti=20

Finnegans Wake in Ricardo Piglia=92s La ciudad ausente=20
Cristina Elgue-Martini=20


Diasporic Studies=20

=93Heirs of Freedom=94 or =93Slaves to England=94?=20
Protestant Society and Unionist Hegemony in Nineteenth-Century Ulster=20
Kerby A. Miller=20

What We Know About the Irish in the United States:=20
Reflections on the Historical Literature of the Last Twenty Years=20
William H. Mulligan, Jr.=20


Interview=20

Interviewing Vincent Woods=20
Beatriz Kopschitz Xavier Bastos=20


Voices From Brazil=20

Lampi=E3o and Maria Bonita: a Playywright=92s Approach to a Modern=20
Brazilian Legend=20
Marcos Barbosa de Albuquerque=20


Book Reviews=20

William Trevor=92s Late Short Stories=20
R=FCdiger Imhof=20

Hiberno-English in the Early Novels of Patrick MacGill=20
by Carolina P. Amador Moreno
Jean-Christophe Penet=20

An=E1lisis de g=E9nero en los estudios irlandeses=20
by Maria Elena Jaime de Pablos (ed.)=20
Pilar Villar-Arg=E1iz=20

Postcolonial and Gender Perspectives in Irish Studies by Marisol=20
Morales Ladr=F3n (ed.)=20
M=AA Elena Jaime de Pablos=20

The Poetry of Eavan Boland =96 A Postcolonial Reading by Pilar =
Villar-Arg=E1iz=20
Viviane Carvalho da Annuncia=E7=E3o=20

Eavan Boland=92s Evolution as an Irish Woman Poet. Outsider=20

Within an Outsider=92s Culture by Pilar Villar-Arg=E1iz=20
Gisele Wolkoff=20

Idiot In The Absurd Country: The Brazilian Version for Bernard Shaw=92s =
Play=20
The Simpleton of the Unexpected Isles by Cia Ludens Domingos Nunez=20

Lifting the Lid on an Unsolved =91Dirty War=92 Atrocity=20
Tom Hennigan=20

Books Received=20

Contributors

SOURCE
http://www.freewebs.com/irishstudies/Contents_Abei_10.pdf

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: TOC STUDIES -DUBLIN-VOL 98; NUMB 390; 2009
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STUDIES -DUBLIN-
VOL 98; NUMB 390; 2009
ISSN 0039-3495

pp. 123-133
John Redmond : Discarded Leader.
Collins, S.

p. 134
Visiting Paris : a poem.
Duill, G.O.

pp. 135-143
Nano Nagle (1718-1784): Educator.
Clear, C.

p. 144
ICARE : a poem.
Johnston, F.

pp. 145-158
Mary Hayden (1862-1942): Feminist.
Padbury, J.

pp. 159-168
The Quiet Tragedy of Canon Sheehan.
Garvin, T.

pp. 169-184
Journalism, Catholicism and Anti-Communism in an Era of Revolution - Francis
McCullagh War Correspondent, 1874-1956.
Horgan, J.

pp. 185-195
The mysterious `disappearance' of Bulmer Hobson.
Hay, M.

pp. 197-206
60 years on : the ``Southern Unionists', the Crown and the Irish Republic.
Kenny, M.

pp. 207-218
Irish Protestant Identities, eds. Mervyn Busteed, Frank Neal and Jonathan
Tonge.
Rafferty, O.P.

pp. 219-220
Paul Cardinal Cullen: Portrait of a Practical Nationalist, by Ciaran
O'Carroll.
Morrissey, T.

pp. 221-222
Irish Novels 1890-1940: New Bearings in Culture and Fiction, by John Wilson
Foster.
Gaughan, J.A.

pp. 223-224
The Annals of Dublin, by E.E. O'Donnell, SJ.
Hutchinson, J.

pp. 225-226
Thomas Kettle, by Senia Paseta.
McRedmond, L.

pp. 227-228
Capitalising on Culture, Competing on Difference: Innovation Learning and
Sense of Place in a Globalising Ireland, by Finbarr Bradley.
Daltun, A.

pp. 229-232
Next to Nothing (Poems), by Chris Agee A Little Book of Hours, by John F.
Deane.
Johnston, F.

pp. 233-234
New paths toward the Sacred: Awakening the awe experience in everyday living
by Catherine McCann.
de Burca, B.

pp. 235-238
Northern Ireland after the Troubles: A society in transition, eds. Colin
Coulter and Michael Murray.
Muiri, P.O.

Sender: The Irish Diaspora Studies List
From: "micheal.ohaodha"
Subject: Re: Tracing The Roots Of 'Irish Madness'
In-Reply-To: A
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From today's Irish Times Paddy

May be of interest to the list

=20

Best

Dr. Micheal O' hAodha=20

Dept. of History

University of Limerick=20

Ireland=20

=20

=20

**************************

=20

Friday, June 19, 2009

A lone voice against the axis of State and church

Children are not being flogged by thugs calling themselves teachers due =
largely to one man, writes JOHN WATERS .

=20

=20

CENTRAL TO the ideological appropriation of the Ryan report by actors =
intent on burying Irish Christianity has been the promulgation of the =
notion that Irish society was in the past so overcome by deference =
towards the church that no Catholic voice was raised against the culture =
of violence that reigned at the relevant times. This is untrue.

=20

The abuses were facilitated and acquiesced in by a State-franchised =
culture of violence and sadism, sanctioned in the name of education and =
social control. The most courageous voice against this culture was =
neither a journalist nor a politician, but a medical doctor, Cyril Daly, =
who, in his early 30s in the 1960s, began speaking out against the axis =
of evil comprising the Irish State and the Catholic Church. Daly was, =
and remains, a committed Catholic who opposed violence against children =
from a Christian perspective.

=20

Since Daly's public career ended nearly three decades ago with the =
banning of corporal punishment from Irish schools, his name will be new =
to most people under 40. But it is largely due to his efforts that =
children are not today being flogged by thugs calling themselves =
teachers, while we go about our business.

=20

In November 1967, the Sunday Independent published a chillingly realised =
tableau written by Daly in which he described a 13-stone teacher =
deploying a leather against a five-stone boy. He observed the =
attentiveness of the class, the imperative that the recipient take it =
"like a man". He used the words "assault" and "blow". He described the =
teacher pausing to say the Angelus before continuing the beating, and =
the forced smile on the boy's lips.

=20

In 1969, Daly collected 8,000 signatures for a petition demanding an end =
to corporal punishment. When he presented them to then minister for =
education Brian Lenihan, father of the present Minister for Finance, he =
asked: "What do you expect me to do about these?"

=20

There was little evidence of deference about Daly's interventions. He =
described corporal punishment as a "scabrous feature" of Irish =
education. He noted that Catholic teachers and prostitutes were the only =
professionals to employ corporal punishment in their work. He observed =
that, although they had been abolished in the Army and Navy, and not =
ordered by a court for a quarter of a century, beatings continued to be =
inflicted on children of five or six. He explained how corporal =
punishment creates tensions in children that later cause depression and =
anxiety.

=20

"The Irish child," said Daly in what was then a controversial assertion, =
"is a human being with human rights." He appealed to the church to =
desist from damaging both itself and the Christian message. He wrote an =
open letter to the Archbishop of Dublin, accusing the church and its =
ministers of a betrayal of trust: "The Irish child has been dishonoured. =
He is being given an example in violence. He responds to violence. He =
respects violence. Violent men use violence in the Catholic classroom =
and say this is the way of Christ. And I say it is blasphemy."

=20

In 1969, Daly went public in defence of 11-year-old Martin O'Neill, sent =
to St Joseph's Prison for Young Children in Galway by Justice Sweetman, =
for non-attendance at school. He had left school after being caned for =
something that occurred outside of school.

=20

Daly came into conflict with minister for education Richard Burke and =
his parliamentary secretary, one John Bruton. Not only did the State =
send Martin O'Neill to prison - it withdrew payment of the children's =
allowance from his mother, making it harder for his parents to visit him =
and bring him things to lighten his time in the gulag.

=20

When the parents persisted in visiting their child, the superior of the =
prison wrote to them stating that they were being "unfair" to their son =
by visiting him before he had a chance to "settle in".

=20

What jumps out of the archive is how, no matter how irrefutable the =
facts, the establishment will defend the indefensible to the bitter end. =
When Daly denounced the Irish education system on US television in 1971, =
he was declared "anti-clerical" and accused of letting Ireland down in =
the eyes of the world.

=20

In 1969, when he spoke at a Labour Party seminar, the event was picketed =
by members of the Irish National Teachers Organisation (INTO), defending =
its members' right to beat children. Brian Lenihan said in the D=E1il =
that corporal punishment should be retained as "the ultimate punishment" =
for children aged eight and upwards.

=20

In 1974, the minister, Richard Burke, described corporal punishment as =
"a necessary sanction to protect the majority of pupils from an unruly =
minority".

=20

In one of Daly's surveys canvassing politicians' views, a majority =
supported abolition, but one politician, surveying the options to =
"abolish" or "retain", crossed out both and inserted "phase out". That =
politician was Dr Garret FitzGerald.

=20

-----Original Message-----
From: The Irish Diaspora Studies List [mailto:IR-D[at]JISCMAIL.AC.UK] On =
Behalf Of Miller, Kerby A.
Sent: 07 September 2008 17:39
To: IR-D[at]JISCMAIL.AC.UK
Subject: Re: [IR-D] Tracing The Roots Of 'Irish Madness'

=20

I'm at home, so can't check, but spelling might be "Ibsen"--not sure.

=20

Whatever, it is a beautifully written and wonderfully insightful book, =
despite what was (in his dissertation, at least) a somewhat problematic =
introductory chapter. It deserved a far better publication history and =
reception.=20

=20

Another wonderful doctoral dissertation of that era, also published (and =
disappeared) by Garland, was Vincent Power (or Powers?), Invisible =
Immigrants--a study of the pre-famine and famine-era Irish in Worcester, =
Mass., based on extraordinary local sources and one of the first studies =
to look at regional-origin, social, generational, and cultural conflicts =
among the Irish in America. =20

=20

Rita Rhodes's very, very fine dissertation, on Irish female emigration, =
was also published by Garland in that series, about the same time. =20

=20

So, three books, which, in my humble opinion, should be ranked as =
pioneering and enduring classics in Irish-American studies (Rhodes's =
more in Irish studies), were published in such a way that today they're =
virtually unknown. Sad!--but not surprising?=20

=20

Kerby

=20

________________________________

=20

From: The Irish Diaspora Studies List on behalf of Patrick O'Sullivan

Sent: Fri 9/5/2008 8:40 AM

To: IR-D[at]JISCMAIL.AC.UK

Subject: Re: [IR-D] Tracing The Roots Of 'Irish Madness'

=20

=20

=20

We have been reminded of the work of John Duffy Ibson, as perhaps a =
specific

Irish-American exploration of the issues...

=20

Ibson, John Duffy. Will the world break your heart? : dimensions and

consequences of Irish-American assimilation (European immigrants and

American society). New York: Garland Publishing, 1990. xxxi, 243 p.

=20

The book seems to have almost disappeared from view, but I remember it

figuring significantly in Tom Hayden's books.

=20

Searching for mentions on the web is not helped by the curse of the =
spell

checker - in several places the name has become Ibsen...

=20

P.O'S.

=20

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

From: The Irish Diaspora Studies List [mailto:IR-D[at]JISCMAIL.AC.UK] On =
Behalf

Of Patrick O'Sullivan

Sent: 29 August 2008 21:33

To: IR-D[at]JISCMAIL.AC.UK

Subject: [IR-D] Tracing The Roots Of 'Irish Madness'

=20

The following item has been brought to our attention...

=20

P.O'S.

=20

http://www.npr.org/templates/story/story.php?storyId=3D94071203&sc=3Demaf=


=20

Tracing The Roots Of 'Irish Madness'

=20

Join the Discussion

Does your family have a history of schizophrenia?

=20

Talk of the Nation, August 28, 2008 . For more than five generations,

Patrick Tracey's family has been plagued by what he calls "a perfect =
storm

of schizophrenia." In his new book, Stalking Irish Madness, he traces =
his

family lineage - and the roots of the disease - all the way back to =
Ireland.

=20

"Unlike those Irish Americans who dig after genealogical clues," Tracey

writes, "I have no sentimental attachment to my forebears. Instead, I =
feel

I'm chasing much bigger game here, stalking the madness that stalks my

family in a direct line down to - but not including - me."

=20

Excerpt: Stalking Irish Madness

Searching for the Roots of My Family's Schizophrenia

=20

by Patrick Tracey

=20

Stalking Irish Madness Book Cover

=20

Away with the faries

=20

It's dark and murky inside Ireland's Cave of the Cat. A muddy abyss in =
the

heart of bog Ireland, the Cave of the Cat, or the Oweynagat, as it's =
known,

is no ordinary grotto. A royal shrine in the second century, this =
natural

limestone fissure was said to be a local doorway to the "otherworld" of =
the

fairies, a race of paranormal beings reputed, among other things, to =
possess

the minds of the insane.

=20

More on

=20

http://www.npr.org/templates/story/story.php?storyId=3D94071203&sc=3Demaf=

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: A lone voice against the axis of State and church
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Content-Type: text/plain; charset="us-ascii"
Content-Transfer-Encoding: 7bit

From: Ruth-Ann Harris
To: The Irish Diaspora Studies List

It makes me heartsick to read this -- particularly because I know from=20
experience that it is true.
Ruth-Ann M. Harris

Adj. Professor of History & Irish Studies
Boston College


micheal.ohaodha wrote:
> >From today's Irish Times Paddy
>
> May be of interest to the list
>
> =20
>
> Best
>
> Dr. Micheal O' hAodha=20
>
> Dept. of History
>
> University of Limerick=20
>
> Ireland=20
>
> =20
>
> =20
>
> **************************
>
> =20
>
> Friday, June 19, 2009
>
> A lone voice against the axis of State and church
>
> Children are not being flogged by thugs calling themselves teachers due=
largely to one man, writes JOHN WATERS .
>
> =20
>
> =20
>
> CENTRAL TO the ideological appropriation of the Ryan report by actors i=
ntent on burying Irish Christianity has been the promulgation of the noti=
on that Irish society was in the past so overcome by deference towards th=
e church that no Catholic voice was raised against the culture of violenc=
e that reigned at the relevant times. This is untrue.
>
> =20
>
> The abuses were facilitated and acquiesced in by a State-franchised cul=
ture of violence and sadism, sanctioned in the name of education and soci=
al control. The most courageous voice against this culture was neither a =
journalist nor a politician, but a medical doctor, Cyril Daly, who, in hi=
s early 30s in the 1960s, began speaking out against the axis of evil com=
prising the Irish State and the Catholic Church. Daly was, and remains, a=
committed Catholic who opposed violence against children from a Christia=
n perspective.
>
http://www.irishtimes.com/newspaper/opinion/2009/0619/1224249119768.html

Sender: The Irish Diaspora Studies List
From: Patrick Maume
Subject: Re: A lone voice against the axis of State and church
In-Reply-To:
MIME-Version: 1.0
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From: Patrick Maume
One interesting point - Dr. Daly is in fact a longtime adherent of the
Catholic traditionalist group known as the Society of St. Pius X (Archbishop
Lefebvre's people). Not sure how this fits in with his views on corporal
punishment (you'd expect the SSPX to take the opposite view) but I have
heard this from people who know him.
Best wishes,
Patrick
On Fri, Jun 19, 2009 at 3:28 PM, Patrick O'Sullivan wrote:

> From: Ruth-Ann Harris
> To: The Irish Diaspora Studies List
>
> It makes me heartsick to read this -- particularly because I know from=20
> experience that it is true.
> Ruth-Ann M. Harris
>
> Adj. Professor of History & Irish Studies
> Boston College
>
>
> micheal.ohaodha wrote:
> > >From today's Irish Times Paddy
> >
> > May be of interest to the list
> >
> > =20
> >
> > Best
> >
> > Dr. Micheal O' hAodha=20
> >
> > Dept. of History
> >
> > University of Limerick=20
> >
> > Ireland=20
> >
> > =20
> >
> > =20
> >
> > **************************
> >
> > =20
> >
> > Friday, June 19, 2009
> >
> > A lone voice against the axis of State and church
> >
> > Children are not being flogged by thugs calling themselves teachers due=
> largely to one man, writes JOHN WATERS .
> >
> > =20
> >
> > =20
> >
> > CENTRAL TO the ideological appropriation of the Ryan report by actors i=
> ntent on burying Irish Christianity has been the promulgation of the noti=
> on that Irish society was in the past so overcome by deference towards th=
> e church that no Catholic voice was raised against the culture of violenc=
> e that reigned at the relevant times. This is untrue.
> >
> > =20
> >
> > The abuses were facilitated and acquiesced in by a State-franchised cul=
> ture of violence and sadism, sanctioned in the name of education and soci=
> al control. The most courageous voice against this culture was neither a =
> journalist nor a politician, but a medical doctor, Cyril Daly, who, in hi=
> s early 30s in the 1960s, began speaking out against the axis of evil com=
> prising the Irish State and the Catholic Church. Daly was, and remains, a=
> committed Catholic who opposed violence against children from a Christia=
> n perspective.
> >
> http://www.irishtimes.com/newspaper/opinion/2009/0619/1224249119768.html
>

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Article,
Institutional Heterogeneity and Change: The University as Fool
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Content-Type: text/plain; charset="us-ascii"
Content-Transfer-Encoding: 7bit

Oddly does NOT cite my own chapter on The Irish Joke - but covers similar
ground.

Donncha Kavanagh carefully points out that the research took place during a
Fulbright sabbatical at U of California - San Diego.

P.O'S.

Institutional Heterogeneity and Change: The University as Fool
Donncha Kavanagh

Department of Management and Marketing, University College Cork, Cork,
Ireland, d.kavanagh[at]ucc.ie

While institutional theory has focused on the effect of institutions on
individual organizations, this article addresses the relationships between
institutions. Using a case history approach, it examines the relationship of
one institution, the University, within an institutional complex. The study
suggests that the University acts and has a role akin to the Fool in the
medieval royal court. The Fool is embedded in a multiplicity of loyal yet
agonistic relationships with a collection of `Sovereign' institutions, such
as the Church, the State, the Nation, the Corporation and the Professions.
Akin to the Fool, the University's skills at normative narrating, sorting
and playing are central to the creation and maintenance of a semiotic nexus
and the process of institutionalization and de-institutionalization. In
turn, these semiotic resources are utilized in the practice of educating.
The article concludes by examining how the metaphor of the Fool provides a
way of re-thinking these practices.


Key Words: business schools . education . foolishness . history .
institutional theory . learning . university



Organization, Vol. 16, No. 4, 575-595 (2009)
DOI: 10.1177/1350508409104509

Sender: The Irish Diaspora Studies List
From: Elizabeth Malcolm
Subject: News from Australia and New Zealand
MIME-version: 1.0
Content-type: text/plain; charset=UTF-8
Content-Transfer-Encoding: quoted-printable

Dear Paddy,

Could you please circulate to the list the information below about recent
developments in Irish Studies in Australia and New Zealand.

1. New Website
The Irish Studies Association of Australia and New Zealand (ISAANZ) has r=
ecently put
online a new website: http://isaanz.org/. It contains information about I=
SAANZ,
conferences, lectures, the AJIS journal, etc. We hope people will bookmar=
k this site
and use it to find out what's happening in terms of Irish Studies in this=
part of
the world.

2. 16th Australasian Irish Studies Conference, Wellington, 9-12 July 2009
The Irish-Australian Conference series, which was begun by Oliver MacDona=
gh in 1980,
has now expanded to include New Zealand and thus has changed its name. Th=
e first
conference in New Zealand, titled 'Ireland and the Irish Antipodes: One W=
orld or
Worlds Apart?', is scheduled for next month at the Wellington campus of M=
assey
University. The conference website and programme can be accessed through =
the ISAANZ
website. Enquiries should be sent to the conference organiser, Dr Brad Pa=
tterson, on
email: brad.patterson[at]vuw.ac.nz. The next conference is planned for Belfa=
st in July
2010.

3. The latest volume of the 'Australasian Journal of Irish Studies' (AJIS=
) will be
published within the next 2 weeks. Membership of ISAANZ includes a subscr=
iption to
the journal. Membership information and a membership form are on the ISAA=
NZ website.
Below is the Table of Contents of the latest volume.

AUSTRALASIAN JOURNAL OF IRISH STUDIES (AJIS)
VOLUME 8, 2008/9
Special Issue: Gender and the Irish Diaspora

ARTICLES

Dianne Hall and Elizabeth Malcolm, 'Diaspora, Gender and the Irish'

Pauline Prior, 'Emigrants or Exiles? Female Ex-Prisoners Leaving Ireland,=
1850-1900'

Pauline Rule, 'Women and Marriage in the Irish Diaspora in Nineteenth-Cen=
tury Victoria'

Mary O'Connell, 'Our Lady of Coogee: Marian Visions in Irish Australia'

Paula Magee, 'Fractured Irish and British Families in Western Australia: =
the
Fairbridge Family Migration Scheme, 1960=E2=80=9369'

PLUS reviews of 18 new books

Best wishes,

Elizabeth
President, ISAANZ

__________________________________________________
Professor Elizabeth Malcolm

Gerry Higgins Chair of Irish Studies
School of Historical Studies ~ University of Melbourne ~ Victoria, 3010, =
AUSTRALIA
Phone: +61-3-83443924 ~ Email: e.malcolm[at]unimelb.edu.au

President
Irish Studies Association of Australia and New Zealand (ISAANZ)
Website: http://isaanz.org
__________________________________________________

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Roots of a warped view of sexuality
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From: "MacEinri, Piaras"
To: "The Irish Diaspora Studies List"

Powerful piece on the clerical sex abuse question, in Ireland and the =
Diaspora, by Patsy McGarry in today's Irish Times
Piaras

Roots of a warped view of sexuality

Sat, Jun 20, 2009

Why is it that child sex abuse was more prevalent in Irish Catholicism =
than elsewhere? To answer that question it is necessary to go back to =
the Famine and examine how sex became a taboo, writes PATSY McGARRY=20

YOU MIGHT have seen that report on the RT=C9 TV news last Monday from =
Charlie Bird in Mendham, New Jersey. There, they erected the first =
monument in the world to victims of clerical child sex abuse.

It is a 180kg basalt stone, in the shape of a millstone, with a chain =
running through it. An inscription attached reads, in those unequivocal =
words of Jesus from Matthew=92s gospel, concerning those who would harm =
the young: =93It would be better for him to have a great millstone =
fastened round his neck and to be drowned in the depth of the sea=94.

The monument was inspired by a suicide, in October 12th, 2003, of =
37-year-old James Kelly, who had been sexually abused as a child by a =
priest in Mendham. His abuser was Fr James Hanley, who had served at St =
Joseph=92s parish in Mendham.

It is not surprising that the first monument to clerical child sex abuse =
victims worldwide should have been made necessary by the crimes of a =
priest with an Irish name.

Irish names are prominent wherever in the English-speaking world =
clerical child sex abuse has been spoken of. Even allowing for the =
uniquely high number of Irish men among Catholic priests and religious =
worldwide, this phenomenon is striking.

Nowhere else in the Roman Catholic world has another nationality been as =
dominant among clerical child sex abusers. What was so different about =
Irish Catholicism that it gave rise to this?

In spring 2002, I was commissioned by the editor of an English =
publication to write about clerical child sex abuse from an Irish =
perspective. I pondered whether it was an Irish disease.

On receipt of the article the editor said he couldn=92t print it. His =
publication had spent decades trying to escape an anti-Irish perception =
and were he to carry the article it would undo all their success in =
finally escaping that, he said. The article was published in The Irish =
Times on May 4th, 2002.

It noted all those Irish names among clerical child sex abusers. In =
Australia, they included Butler, Claffey, Cleary, Coffey, Connolly, Cox, =
Farrell, Fitzmaurice, Flynn, Gannon, Jordan, Keating, McGrath, McNamara, =
Murphy, Nestor, O=92Brien, O=92Donnell, O=92Regan, O=92Rourke, Riley, =
Ryan, Shea, Sullivan, Sweeney, Taylor, Treacy.

In Canada: Brown, Corrigan, Hickey, Kelley, O=92Connor, Kenney, Maher.

In the US: Geoghan, Birmingham, Brown, Brett, Conway, Dunn, Hanley, =
Hughes, Lenehan, McEnany, O=92Connor, O=92Grady, O=92Shea, Riley, Ryan, =
Shanley.

In the UK: Dooley, Flahive, Jordan, Murphy, O=92Brien.

And, of course, all those in Ireland itself.

WHY IS CLERICAL child sex abuse more prevalent in Irish Catholicism? To =
answer that, it is necessary to go back. Until 1845 the Irish were a =
happily sexually active people. With an abundance of cheap food, the =
population grew. Patches of ground were subdivided with ever-decreasing =
acreage, producing a sufficient supply of potatoes.

In 1841, the island of Ireland had a population of 8.1 million. By 1961, =
the country having gone through the Famine and emigration, it was 4.2 =
million.

Another effect was an end to subdivision of holdings and diversification =
away from the potato to other crops, cattle and dairying. This wrench in =
land use had a defining effect on Irish sexuality. An economic =
imperative dictated vigorous sexual restraint as, regardless of family =
size, just one son would inherit. Others =96 sons and daughters =96 =
emigrated or entered the church. This late 19th-century pattern =
persisted into the 1960s.

Sex became taboo. Allied to prudery and a Catholic Church fixated on sex =
as sin, sensuality was pushed under. A celibate elite became the noblest =
caste. They had unparalleled influence through their dominance of an =
emerging middle class, the fact that they were educated when most were =
not, and the control they had over what there was of an education system =
and healthcare.

In tandem, Rome was experiencing one of its most dogmatic papacies under =
Pius IX. The longest serving pope (1846-1878), he lost the Papal States =
and eventually Rome itself to Italian reunification. As his temporal =
power decreased, he increasingly emphasised the eternal, and compounded =
a trend =96 extant in Catholicism since the French revolution =96 of =
alienation from this vale of tears.

Life became a test, a preparation for death and eternal life under the =
eye of what Archbishop Diarmuid Martin described last weekend in another =
context as =93a punitive, judgmental God; a God whose love was the love =
of harsh parents, where punishment became the primary instrument of =
love=94.

Pius asserted himself in Ireland through the doughty Cardinal Paul =
Cullen of Dublin, the first Irish cardinal. He received the red hat from =
Pius in 1866. Cullen shaped the traditional Irish Catholicism with its =
emphasis on devotional practice, which dominated at home and abroad into =
the latter part of the 20th century.

As well as preaching absolute loyalty to Rome (Pius promulgated the =
doctrine of Papal Infallibility in 1870) the Vatican=92s celibate foot =
soldiers preached chastity as the greatest virtue. Irish women were =
expected to emulate the Virgin Mary. In 1854, Pius IX promulgated the =
Doctrine of the Immaculate Conception =96 that Mary was born without =
original sin =96 embedding still further in the popular Irish Catholic =
mind a profound association between sex and sin.

The clergy preached that celibate life was superior to married life; =
that sexual activity outside marriage was evil and even within where the =
intention was not procreation. Sexual pleasure was taboo, powerful =
evidence of an inferior animal nature that constantly threatened what =
was divine in the human.

The sermons of Irish Catholic clergy for most of the 120 years between =
1850 and 1970 seemed dominated by sex. This railing, allied to a world =
view that saw the economic business of this earth as inferior activity =
in the eternal scheme of things, had inevitable consequences. Poverty =
and chastity saw to it that the marriage rate plummeted.

By 1926, for instance, the percentage of unmarried females in each age =
cohort was 50 per cent higher than in England and Wales and nearly three =
times as great as in the US. By 1961 the population of the Republic had =
dropped to 2.8 million.

The bachelor had become as integral a part of Irish life as the husband. =
So too had the spinster, with her penchant for overwrought piety. The =
Irish mother was totally dependent on her husband economically. It =
ensured an appalling time for some Irish women, as the absolute power of =
the husband was liberally abused in many homes. It drove many Irish =
mothers to seek solace in a higher purpose.

This often translated into a son becoming a priest. Nothing could bring =
such consolation to the devout Irish Catholic mother =96 whether in =
Ireland or abroad =96 as seeing her son with a Roman collar around his =
neck. It was said of Ireland=92s seminaries during the middle decades of =
the last century that they were full of young men whose mothers had =
vocations to the priesthood. It helped that becoming a priest brought =
with it great power and status.

In 1954, a book, The Vanishing Irish: The Enigma of the Modern World , =
by John A O=92Brien, was published in London. It questioned Ireland=92s =
dramatic depopulation. Simultaneously the number of Irish Catholic =
clergy reached its highest level ever. In 1956, there were 5,489 priests =
in Ireland (diocesan and members of religious orders) =96 one for every =
593 Catholics. There were also 18,300 nuns and Christian Brothers. =
Vocations were so high that between a third and a half of clergy went on =
the missions.

The Vatican was suitably impressed. In 1961, Pope John XXIII said: =
=93Any Christian country will produce a greater or lesser number of =
priests. But Ireland, that beloved country, is the most fruitful of =
mothers in this respect.=94

BUT CLEARLY THERE was something deeply dysfunctional in that society.

The Ryan report has lifted a lid on what was going on behind the closed =
doors of the religious-run institutions. The 2005 Ferns report revealed =
more of its legacy in later decades. The forthcoming Dublin report and, =
most likely, the Cloyne report will disclose still more from those =
years.

The problem, however, is not just within =93the cloth=94. In April 2002 =
the Dublin Rape Crisis Centre published a report titled Sexual Abuse and =
Violence in Ireland . It found that 30 per cent of Irish women and 24 =
per cent of Irish men had been sexually abused as children. In the rest =
of Europe, corresponding figures are 17 per cent for women and 5 per =
cent for men. In the US, they are 29 per cent for women and 7 per cent =
for men.

It is clear that, due to massive repression, Irish male sexuality in =
particular became, for some, redirected into areas where its expression =
was least likely to be discovered. For many Irish men, it seems, the =
combined weight of mother and church ensured that women became a no-no.

Some then turned to children. They were accessible to clergy, =
particularly. With boys it was even easier. No one suspected anything =
untoward in seeing a man, especially a cleric, with a boy, not least in =
single-sex institutions.

As we learn more and more of our past it becomes clear we were a deeply =
dysfunctional people =96 particularly our men =96 at home and abroad. =
That this dysfunction persisted is all too painfully clear, as the 2002 =
Royal College of Surgeons research makes clear.

But, equally, it is as clear that our attitudes to sex have relaxed =
greatly in recent times. An indicator of this is that births outside =
marriage in Ireland today number one in three. Our population has grown =
to 4.42 million, immigrants included. It is probable that our younger =
generation is the most normal, sexually, in Ireland since 1845.

We must hope so.

=A9 2009 The Irish Times

SOURCE
http://www.irishtimes.com/newspaper/weekend/2009/0620/1224249169562.html?via
=mr

Sender: The Irish Diaspora Studies List
From: Muiris Mag Ualghairg
Subject: Re: Roots of a warped view of sexuality
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Hmm, I don't think that this is a very good article for a number of reasons

"Irish names are prominent wherever in the English-speaking world
clerical child sex abuse has been spoken of. Even allowing for the
uniquely high number of Irish men among Catholic priests and religious
worldwide, this phenomenon is striking."

1) Really? Do we have figures to back this up or do we have vague
feelings brought about by media coverage of the situation? The media
naturally tends to cover certain types of crimes and those which have
a connection to the local community tend to have more coverage than
those with no connection, this is only natural but it means that Irish
newspapers will give more column inches to abuse by a Catholic priest
in New York than it might to abuse by an 'Elder' in a protestant
church in Atlanta.

2) The tendency to Irish names is only natural if the Catholic church
receives more coverage as the Catholic church in most of the English
speaking world was basically planted and developed in those countries
by Irish people, having said this, I would also question how 'Irish'
some of the names listed are, I don't think of 'Cox' and 'Taylor' as
particularly 'Irish' names at all. Taylor is quite common in the north
east of England as a group of 'English' families that kept their faith
through the centuries of persecution - although one, Rowland Taylor
did embrace protestantism and was 'martyred' under Queen Mary in 1555
- he was from Northumberland, (there are a fair number of these 'old
English catholics' in north east England, my first two parish priest
were 'Old English Catholics' with no Irish connections at all, as was
the head of my sixth form college). Cox is a west country name and is
prevalent in Bristol, south Wales, none of the Coxes that I know are
Catholics and it had never occurred to me to think of them as having
an 'Irish name'.

3) Any list of names which has been edited to just pick out a
particular ethnic group can only give a skewed view, I've had a look
on the website http://www.clergyabuseaustralia.org/ which has a long
list of the clergy, taking the section A-B (and removing the few
obviously Irish names) we get the following names

"Ainsworth, Aitchison, Ayles, Ayres, Baker, Bazely, Bellemore,
Beninati, Best, Bongiorno, Booth, Bosse, Brazier, Briscoe, Browning,
Burgess, Burton, Cakacaka, Carter, Cattell, Christian, Cole, Collison,
Comensoli, Coote, Cotton, Crombie, Crump, Curnuck, Daniel, D'Astoli,
Day, Deal, Denham, Derriman, Dick, Down, Duffield, Durham, Dyson"

This short list based only on A-D shows that clerical abuse was not
restricted to those with Irish names but seemed to have been committed
by those with English and Italian names as well (I assume other
ethnicities as we go through the list), it is also striking that while
many were catholics, many were not.
A recent independent report published in Australia showed that there
were 191 complaints against 135 members of the Anglican clergy,
averaging out as nearly one a month over the period 1990 to 2008. One
wonders how many of these Anglican priest have 'Irish' names? I would
assume that the situation will be broadly similar in other English
speaking countries.

I know that it is fashionable in certain circles in Ireland to assume
that we Irish have always been failures, everything we have done has
not been as good as that done abroad and we must, in some way, have a
society which is sick and needs to be reformed (generally along the
lines of a larger island to the east!) but I find it disturbing how we
are now being fed this kind of rubbish, that somehow or other the
Irish were a particularly repressed society, we were particularly
psychologically unfitted for the world (and by extension much of what
we did from the famine onwards was caused by our collective psychosis,
including breaking free from that other island). The reality is much
more complex than that, for example the simplistic argument that only
one son inherited and the rest either became priests or left the
country is false, anyone who spent more than a couple of hours
studying Irish genealogy knows this only too well - I have relatives
in Ireland who are descended from brothers and sisters going back a
hundred and more years - how could this be if only one brother could
stay in Ireland and the rest became priests or left the country? The
reality is that economic necessity did drive many thousands to leave
Ireland (as it did also to many thousands of Italians) however it
didn't drive everyone out of the country and once Ireland was English
speaking the natural linguistic barrier to movement was removed - as
they could speak English then it was easy to move within the English
speaking community and so they did, as did the millions of English who
moved to Canada, Australia, New Zealand and within the UK.

I really hope that the perceptions of Patsy McGarry do not enter into
the historical record as a true reflection of what really happened,
and that Ireland does not respond to this article by assuming that
Irish priests were all bad (and many were) or that the claim that the
Irish had a greater tendency to abuse is true. The data from Australia
doesn't seem to support this, however as Ireland is one of the few
countries which has set about dealing with this in an honest manner
doesn't mean that Ireland (or Irish people) were the only people who
did this or that Irish names are particularly more prevalent in these
cases!

Sender: The Irish Diaspora Studies List
From: Carmel McCaffrey
Subject: Re: Roots of a warped view of sexuality
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Muiris,
Thanks for this reply. My own reaction was similar to yours. This was
a bad, bad article - it seemed to have an agenda and little else. It is
badly sourced - not even the whisper of any attempt at balance - and
apparently driven solely by the writer's opinion and prejudice. The
Irish Times ought to be ashed of allowing this junk into print - but
that is another issue. But just to answer in the same anecdotal manner -
locally here in Baltimore two of the worst offenders in the recent sex
scandals involving Catholic priests had Italian last names and one an
English name.
A quick Google search by me has just brought up an article dated June
15th 2009 about Sweden's church being rocked by sex scandals. "Irish"
theory rebuked?
I lived in England in the 1970s and can remember when some prominent UK
newspapers claimed that the "English football hooligans" were not
English at all but Irish - based on what were claimed to be Irish
surnames amongst those causing problems at football matches. Well, that
theory died a death somewhere along the line. This is the same junk
analysis and we ought not to give a platform to it.

Carmel



Muiris Mag Ualghairg wrote:
> "Can anyone on the List still seriously contend that the institutional
> abuse previously perpetrated in other societies bears valid comparison
> with what happened here or isn't rooted in a warped belief system?"
>
> Yes, I can, and I don't want to get into a big debate on whose
> depravity was the worse but when we talk about Irish institutional
> abuse, without a doubt a terrible and awful situation and one that we
> need to be open about, we should not in our horror assume that the
> abuse conducted was some how or other unique, one only has to think
> about the following:
>
> 1) The abuse perpetrated against Aboriginal children in Australia
> 2) The 'orphaneges' in countries such as Romania and many former
> warsaw pact countries in Eastern Europe where children regularly died
> of starvation or because of the poor conditions and where, so starved
> of love and affection, many didn't even learn language, and where
> there is ample evidence of other physical and sexual abuse. To my mind
> that abuse is up there with anything of the terrible things that
> happened in Ireland, so yes I will contend that Ireland was not
> uniquely evil and was not uniquely bad in the things that were allowed
> to happen.
>
> I do not personally believe that we should allow this terrible abuse
> to shape Ireland into a nation riven by guilt rather we should use it
> to cast a light on the past and make sure that such events cannot
> happen again, but to claim that we hold some kind of uniqueness in
> depravity is just wrong. And I think the comparison with feeling
> German is misplaced, what happened in Ireland was a failure by a state
> and a society to come to terms with what was happening what happened
> in Germany was a deliberate policy of mass murder on a scale never
> before seen (although also going on in the Soviet Union under Stalin),
> the difference between doing the bare minimum and not enough to
> protect and actively going out of one's way to murder whole nations is
> a very large one.
>
> Muiris
>
>
>
> 2009/6/22 Patrick O'Sullivan :
>
>> tom: ultancowley[at]eircom.net
>> To: The Irish Diaspora Studies List
>> Subject: Re: [IR-D] Roots of a warped view of sexuality
>>
>>
>> Piaras
>>
>> Glad to see the pundits are endorsing what I - a mere lay person
>> (who just happened to have been there), asserted via the List when the Ryan
>> Report debate first opened - 'At the root of the depravity is the Irish
>> Catholic obsession with repressing sexuality and the consequences that
>> had...' (Ir.-D. List,May 21). Can anyone on the List still seriously contend
>> that the institutional abuse previously perpetrated in other societies bears
>> valid comparison with what happened here or isn't rooted in a warped belief
>> system?
>>
>> Many Irish peoople are beginning to find out what it feels like to be
>> German...
>>
>> Ultan
>>
>>
>> ----- "Patrick O'Sullivan" wrote:
>>
>>> From: "MacEinri, Piaras"
>>> To: "The Irish Diaspora Studies List"
>>>
>>> Powerful piece on the clerical sex abuse question, in Ireland and the
>>> =
>>> Diaspora, by Patsy McGarry in today's Irish Times
>>> Piaras
>>>
>>> Roots of a warped view of sexuality
>>>
>>> Sat, Jun 20, 2009
>>>
>>> =A9 2009 The Irish Times
>>>
>>> SOURCE
>>>
>>>
>> http://www.irishtimes.com/newspaper/weekend/2009/0620/1224249169562.html?via
>>
>>> =mr
>>>
>
>
> .
>
>

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Book Notice,
Political Ideology in Ireland: From the Enlightenment to the
Present
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Political Ideology in Ireland: From the Enlightenment to the Present=A0
Editors: Olivier Coquelin, Patrick Galliou and Thierry Robin
Date Of Publication: May 2009

Isbn13: 978-1-4438-0528-5
Isbn: 1-4438-0528-9

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enment-to-the-Present1-4438-0528-9.htm

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Roots of a warped view of sexuality
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From: ultancowley[at]eircom.net
To: The Irish Diaspora Studies List
Subject: Re: [IR-D] Roots of a warped view of sexuality


Piaras

Glad to see the pundits are endorsing what I - a mere lay person
(who just happened to have been there), asserted via the List when the Ryan
Report debate first opened - 'At the root of the depravity is the Irish
Catholic obsession with repressing sexuality and the consequences that
had...' (Ir.-D. List,May 21). Can anyone on the List still seriously contend
that the institutional abuse previously perpetrated in other societies bears
valid comparison with what happened here or isn't rooted in a warped belief
system?

Many Irish peoople are beginning to find out what it feels like to be
German...

Ultan


----- "Patrick O'Sullivan" wrote:
> From: "MacEinri, Piaras"
> To: "The Irish Diaspora Studies List"
>
> Powerful piece on the clerical sex abuse question, in Ireland and the
> =
> Diaspora, by Patsy McGarry in today's Irish Times
> Piaras
>
> Roots of a warped view of sexuality
>
> Sat, Jun 20, 2009
>
> =A9 2009 The Irish Times
>
> SOURCE
>
http://www.irishtimes.com/newspaper/weekend/2009/0620/1224249169562.html?via
> =mr