Now showing 1 - 10 of 21
  • Publication
    Edmund Burke and the Long Seventeenth Century
    (Iwanami Shoten, 2012-12)
    The wars and massacres, land confiscations and plantations, peace treaties and redress, and all the oscillating upheavals in socio-political power in Ireland during the seventeenth-century, can be regarded as typical of the cycle of religious sectarian warfare evident throughout Europe at that time. The warring factions that fought to control the government of Ireland, Scotland, England and Wales are, when loosely sketched, analogous to those found on the continent’s mainland: a Protestant, democratising power versus a Catholic, aristocratic force that could lay claim to a traditionally-held belief in their appointment by divine power. However, by the mid’ seventeenth-century there was an ethnic dimension to this power struggle as it played out in Ireland: the supporters of the Catholic interest were overwhelmingly Gaelic with a distinctly different language and cultural practices than that of the English-speaking settlers (also known in Ireland as planters) who supported the Protestant interest. It is at this level – the level of culture – that the wars in Seventeenth-Century Ireland can be understood as a colonial struggle – with the ultimately politically vanquished Gaelic aristocrats, (known by the end of the century as Jacobites for their support of King James II and VII of the House of Stuart) not only losing political power but enduring the slow decline of their cultural dominance and social influence, becoming increasingly marginalised in the decades after the final battles of 1691.
      12
  • Publication
    Lesbianism
    (Gill and Macmillan, 2003)
      3414
  • Publication
    Dublin Honours Magdalenes Listening Exercise Report Vol 1: Report on Key Findings
    (Justice for Magdalenes Research, 2020-04-30) ;
    On 6th June 2018, a formal ‘Listening Exercise’ took place in the Round Room of the Mansion House as part of Dublin Honours Magdalenes (DHM), an historic two-day event in Dublin from June 5th-6th. The event fulfilled two key aspects of the Irish State’s Magdalen Restorative Justice Ex-Gratia Scheme: to bring together those women seeking to meet others who also spent time in the Magdalene Laundries, and to provide an opportunity for a listening exercise to gather views from survivors on how the Magdalene Laundries should be remembered by future generations.
      307
  • Publication
    Affect and the history of women, gender and masculinity
    (Irish Academic Press, 2009)
    This article begins with looking at the disciplines of literary studies and history to discuss how they are distinct yet share a certain overlapping ground. Literary studies’ focus on the subject matter of affect and historians’ focus on verifying facts are rudimentary distinctions between the fields but despite the differences in method and perspective between these disciplines, the boundaries of feminist history and feminist literary studies have intersected to create a shared territory for the field of the history of women, in which the examination of affect is a crucial focus. Romantic passion between women still remains a problematic topic for women’s history but is a fertile area of study in gender history. The article looks at the relatively recent academic endeavour of historicising masculinity, and on the new work, which focuses on understanding the expression and status of emotion in male bonding. The argument is made that these historians of masculinity follow in the footsteps of feminist historical studies of affect and feminist gender history. The essay closes with thought on how this focus on historicising affect, specifically love, commitment, friendship and desire for intimacy has reverberations in contemporary society.
      462
  • Publication
    Burke & the school of Irish oratory
    The eighteenth-century traditions of Gaelic poetry and Trinity College Dublin’s academic focus on classical rhetoric are generally regarded as being two schools of thought that largely independent of each other. However, this article argues that Edmund Burke was one of those individuals who successfully drew from both these traditions in fashioning his own rhetorical practice. Burke had been stepped in Gaelic culture during the childhood years he spent living and being educated among his mother’s family, the Catholic Nagles of Cork’s Blackwater Valley and comparing Burke’s speeches (especially those that are considered original in thought or anomalous in the British canon) with Gaelic language poets we see how closely he drew from this tradition. This essay focuses more on the work of the rhetoricians of Trinity College and how Burke might be seen to have engaged with them in his treatise, A Philosophical Enquiry into the Origin of our Ideas on the Sublime and Beautiful, while noticing that his childhood exposure to Gaelic poetry through living with the Nagles continues to haunt even this most ‘enlightened’ of texts. The article further demonstrates that the Trinity men had theories of rhetoric that might be considered as a distinct school in that they were heavily influenced by each other’s work and were in strong divergence from John Locke’s most influential concepts.
      1357
  • Publication
    Academics Becoming Activists: Reflections on Some Ethical Issues of the Justice for Magdalenes Campaign
    (Palgrave Macmillan, 2018-04-04)
    Magdalene institutions in Ireland date from the (mid-)eighteenth century, and until the late nineteenth century their history parallels that of asylums for poor and destitute women found all over Europe, run by religious orders or lay-managed philantrophic concerns seeking to provide needy women with refuge. Magdalene asylums often provided training and references of good character for these women so that after their rehabilitation they could go into service and earn a living. The Magdalenes were run according to Protestant or Catholic ethos: most Christian denominations took the life of Mary Magdalene as their inspiration. Christian traditions hold that Mary Magdalene was a prostitute who did penance for her sinful ways by washing the feet of Jesus and drying his feet with her hair. Jesus forgave Mary Magdalene her sins and she became one of his most prominent followers. The rationale for these institutions was that even the prostitute, that most scandalous and sinful of women, could be forgiven for her sins if she was sufficiently remorseful and did penance for her sins. The Christian concept of penance involves actions of humility and labour—the more humble and more onerous the labour, the greater Divine grace and forgiveness might be bestowed. Many Christian traditions have focused on controlling the reproductive and sexual bodies of women on the assumption that female sexuality is replete with causing ‘occasions of sin.’ The nominally celibate, exclusively male Roman Catholic clergy long monitored and admonished monitoring Catholic women’s reproduction and sexuality, promoting a cultural view that women (like their Biblical foremother Eve) tempt men into sexual sin.
    Scopus© Citations 7  151
  • Publication
      808