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The churches and emigration from nineteenth-century Ireland
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The book knits together two of the most significant themes in the social and cultural history of modern Ireland - mass emigration and religious change - and aims to provide fresh insight into both. It addresses the churches' responses to emigration, both in theory and in practice. The book also assesses how emigration impacted on the churches both in relation to their status in Ireland, and in terms of their ability to spread their influence abroad. It first deals with the theoretical positions of the clergy of each denomination in relation to emigration and how they changed over the course of the nineteenth century, as the character of emigration itself altered. It then explores the extent of practical clerical involvement in the temporal aspects of emigration. This includes attempts to prevent or limit it, a variety of facilitation services informally offered by parish clergymen, church-backed moves to safeguard emigrant welfare, clerical advice-giving and clerically planned schemes of migration. Irish monks between the fifth and eighth centuries had spread Christianity all over Europe, and should act as an inspiration to the modern cleric. Tied in with this reading of the past, of course, was a very particular view of the present: the perception that emigration represented the enactment of a providential mission to spread the faith.

Ben Tonra

heartland by literate and scholarly Irish monks. This association between Irish monks and the written word had the corollary effect of giving these scholars a reputation as linguists. As a result, these Irish monks were in some demand, so that there were ‘few centres of learning in the Frankish Kingdoms in the ninth century without an Irish scholar from time to time’ (MacNiocaill and Ó Tuathaigh 1983: 15). This historical understanding provides a foundation for the contention of political leaders such as John A. Costello in 1948 that ‘Before the American continent was

in Global citizen and European Republic
Kriston R. Rennie

care and responsibility? This question introduces two pervasive and inherent influences on the development of monastic exemption: the guidelines for the monastic life according to the Rule of Saint Benedict (compiled c . 540) and the Irish monk Columbanus (d. 615), and the laws of various church councils, royal synods, and from capitularies issued between the fifth and eighth centuries (see below). 53 The latter consideration presents a more rigid framework for episcopal jurisdiction and ecclesiastical hierarchy, outlining with full canonical authority the socio

in Freedom and protection
Abstract only
Transformative landscapes and the origins of an Irish spatial poetics
Amy C. Mulligan

Bede writes that ‘in the remotest angle of the world’ ( in extremo mundi angulo ) a good, wise man ( bonus et sapiens ), equipped with the highest knowledge of the scriptures, ‘wrote a book on the holy places which is useful to many readers and especially to those who live very far from the places where the patriarchs and apostles dwelt, and only know about them what they have learned from books’. 1 Through the writings of the Irish monk Adomnán, abbot of Iona, the places

in A landscape of words
Bernhard Maier

Celtic Monk. Rules and Writings of Early Irish Monks (Kalamazoo, MI: Cistercian, 1996); A.  Kehnel, Clonmacnoise: The Church and Lands of St. Ciarán (Münster: Lit., 1997); C. Thom, Early Irish Monasticism: An Understanding of Its Cultural Roots (London: T & T Clark, 2006).  5 C. Etchingham, Church Organisation in Ireland, ad 650 to 1000 (Maynooth: Laigin, 1999); Charles-Edwards, Early Christian Ireland, pp. 241–81; Ó Cróin­ín (ed.), Pre-historic Ireland, pp. 301–70 and 549–679; L’Irlanda e gli Irlandesi nell’alto medioevo (Spoleto: Fondazione Centro Italiano di Studio

in Irish Catholic identities
Abstract only
Tom Inglis

exceptional, unique or even significantly different from what happened in the rest of Western society. And the question remains as to what extent this treatment of deviant bodies was part of a wider cultural disposition to sexuality, fertility and children. Regulating sex Through Foucault, then, we can begin to understand Irish difference in terms of sexuality and the harsh regimes of bodily discipline and control instituted over centuries. We might start, then, with the Irish monks and their development of penitential practices. Michael Carroll has suggested that there is

in Are the Irish different?
Paul Fouracre
and
Richard A. Gerberding

of the politics of the age. A powerful element, perhaps the catalytic one, in this combination derived from what may seem at first glance a surprising source: Ireland. The spread of monasticism in northern Gaul and into those areas of Germany the Franks would convert and rule was due in no small part to Irish monks. Although, under the Merovingians, we do not find abbots in

in Late Merovingian France
An aperture on ‘character’
Christopher Griffin

fact, emotionally, I was delighting in knowing Irish monks on the Continent in the Dark Ages were both saints and scholars whose copying and securing of ancient Greek and Roman texts, according to Cahill ( 1995 ), helped save western civilization. When Freddy died, he forwent a funeral, donating his body instead to medical research at UCSD. So before him did Mary

in The anthropology of power, agency, and morality
Mícheál Ó hAodha

maintain that the language of today’s Irish Travellers (formerly known as Tinkers), Shelta, is just one of a number of ‘secret’ languages apparently devised or inspired by medieval Irish monks and comprising vocabularies formed from the engineered interaction of Irish Gaelic with other languages including Latin, Greek, Hebrew and English. Charles Leland, the original ‘discoverer’ of Shelta, summarised the Gypsilorist orthodoxy in an article written in 1891: ‘[Shelta] appears to have been an artificial, secret, or Ogam tongue, used by the bards and transferred by them, in

in ‘Insubordinate Irish’
David Hesse

the Hessian town of Schotten, Germany, a ‘Scottish midsummer festival’ aims to recall the Scottish (and Irish) monks who gave the village its name.30 The event is marketed via the local official tourist office and is clearly designed to attract entertainment seekers from the region. The festival consists of Highland Games, pipe bands, sword fighting, jugglers, pottery and craftsmen, theatre, live music, open air cinema, and whisky tasting. Scottish memory can be turned into an economically viable tourist attraction, an asset in place marketing. Several areas which

in Warrior dreams