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Why they matter
Mary E. Daly

a newly arrived relative or invite them to family gatherings. Cultural continuity was also facilitated through children’s names and the transmission of an Irish culture, not just in the home, but through parochial schools, which were often staffed by the descendants of Irish immigrants, or even by Irish-born religious sisters, because until the late 1960s, Ireland continued to send large numbers of female and male religious to North America, Britain, Australia, and developing countries in Africa and Asia.Yet in this instance the culture and politics of the country

in Women and Irish diaspora identities
Mary J. Hickman

this may have constrained responses. On the other hand as a regular attender of the Advisory Forum myself I was trusted colleague and had guaranteed that no names or other means of individual identification would be used in reporting the results. In the main their responses echoed the aims articulated by the Festival organisers back in 2002. Closely intertwined for many Forum members as the most important aspects of the Festival are the opportunity to express Irish culture and the recognition it gives of the Irish contribution to London. The Festival is valued for

in Women and Irish diaspora identities
Allan Blackstock

Richardson’s dedication to Bruce reflected the underlying issue of civic identity, the memoir’s content was provocatively patriotic. Belfast’s radicals had previously appropriated Irish culture and identity in events like the Harpers’ Festival of 1791. Drennan himself had written a highly political poem entitled ‘Erin’ in which he coined the term ‘Emerald isle’.34 Richardson threw his own Irishness in their faces. Fiorin was ‘our Irish 136 Richardson.indb 136 10/5/2012 11:35:51 AM Richardson and provincial science grass’, despite the objections of English botanists

in Science, politics and society in early nineteenth-century Ireland
Childhood visits to Ireland by the second generation in England
Bronwen Walter

or hurling match going on, we were never invited. Then he would come over and pick us up. It sounds almost like an immersion, let’s take these children and immerse them in their own culture. I don’t think it was, it was like Sunday school and Saturday morning pictures. They were just glad to get us off their hands, convenient, childcare basically. It wasn’t for Irish culture, as you wouldn’t find it there anyway, certainly not the popular conception of Irish culture. There was no traditional Irish music, if you heard anything you would hear country and western

in Migrations
Open Access (free)
Irish poetry since 1990
Jerzy Jarniewicz and John McDonagh

’, in The Cambridge Guide to Modern Irish Culture, ed. Joe Cleary and Claire Connolly (Cambridge: Cambridge University Press, 2005), p. 178. 15 Ibid., p. 180. 16 Seamus Heaney, The Government of the Tongue (London: Faber, 1988), p. 41. 17 Stephen Dedalus notes in his diary: ‘The shortest way to Tara was via Holyhead’, James Joyce, A Portrait of the Artist as a Young Man, ed. Seamus Deane (London: Penguin Books, 1992), p. 273. 18 Bernard O’Donoghue, ‘Poetry in Ireland’, in Modern Irish Culture, ed. Joe Cleary and Claire Connolly (Cambridge: Cambridge University Press

in Irish literature since 1990
The representation of violence in Northern Irish art
Shane Alcobia-Murphy

” provides an affinity with “the murderers” and presents the viewer with a view of the Troubles as “monstrous” ’.25 That which is ‘monstrous’ is beyond comprehension: it is alien, barbaric and cannot be expressed in language. As such, McIlroy’s conclusion typifies the reaction to a Northern Irish atrocity and highlights the inability of language to either faithfully re-present the killing or encapsulate the resulting grief. In a paper entitled ‘The Spectacle of Terrorism in Northern Irish Culture’, Richard Kirkland argues that ‘it has been the traditional role of language

in Irish literature since 1990
James Joyce’s Ulysses (1922)
Gerry Smyth

multiplicity of available voices which the novel makes available, and the ease with which they can be ‘quoted’. With direct reference to the passage in question, Lloyd continues: For the nationalist citizen, the identity of the race is adulterated by ‘la belle infidèle’ and, as in the old expression, the restoration of that identity by translation (traditore) is haunted by the anxiety of betrayal (traduttore). This chapter, that in Ulysses in which issues of nationalist politics and culture are played out most intensely and in which the various elements of Irish culture are

in The Judas kiss
Eugene McCabe’s Death and Nightingales
Gerry Smyth

Charles Kickham turned his attention to the rotten land system in his novel Knocknagow, or the Homes of Tipperary (1879). At the heart of Kickham’s episodic text is the fundamental betrayal of traditional Irish culture by an array of hostile alien forces, of which landlordism is the most potent. Amongst other things, Knocknagow underscores the growing importance of the land question during the 1870s, before it exploded onto the national stage with the foundation of the National Land League in October 1879. Probably the most influential Irish writer of the period was

in The Judas kiss
Anne Enright’s The Gathering (2007)
Gerry Smyth

emphases, the abused child, the damaged adult and the historical act of abuse remain the foci of these accounts; but this in itself, as Haslam argues, is not an unproblematic model. This latter point is linked to a third – namely: that the damaged child of modern Irish culture has by and large been made in the image of the child that Freud postulated as part of his ‘seduction Anne Enright, The Gathering 193 theory’ – vulnerable, abused, betrayed – and not the child that Freud subsequently imagined as the source of various sexual drives which must be repressed in order

in The Judas kiss
Ben Tonra

inspiration and socio-economic model – towards the New World rather than the old, and emphasising the liberal freedoms, individual rights and responsibilities that are seen to characterise it. The implications of this narrative for Irish foreign policy underline key contemporary policy debates. This narrative, in part, rests upon a reappraisal of Irish historiography that is well established and ongoing. That reappraisal rescues the Imperial and British elements to Irish culture, history and society that were deliberately excised by the succeeding narrative of the Irish

in Global citizen and European Republic