Tag Archives: Ireland

The 1916 Irish Rebellion



Ireland: The 1916 Easter Uprising



Irish Origins



The Romans and Ireland



Forgotten diaspora: remembering the pregnant Irish women who fled to America in 19th century



Irish immigrants, 1874 in Harper’s Weekly.
Library of Congress

Elaine Farrell, Queen’s University Belfast and Leanne McCormick, Ulster University

For the first time in Northern Ireland, women will be able to access abortions without having to travel to Great Britain as of April 1. This is the culmination of years of fighting for access to reproductive healthcare and follows similar changes in Ireland, where abortion became legally accessible in January 2019.

As heated debate raged across both Northern Ireland and Ireland in the lead up to these changes, the stories of women, who for various reasons, took the “abortion trail” across the Irish Sea became more widely shared. These are personal and often harrowing stories of being forced to travel to Great Britain to terminate a pregnancy.

New York, 1882, Frank Leslie’s Illustrated Newspaper.
Library of Congress

Indeed, while it may not be widely known, women who did not want to be mothers in Ireland are also a consistent feature of Irish migration throughout the 19th century. Some took the short journey across the Irish Sea to Great Britain. Others, however, took their chances further afield responding to the promises of a fresh start in America.

We have been researching these stories for our “Bad Bridget” project, a three-year study funded by the Arts and Humanities Research Council named after the fact that Bridget was commonly used in 19th-century North America to refer to Irish women. From looking at criminal and deviant Irish women in Boston, New York and Toronto, we have uncovered many who made the extreme decision to emigrate while pregnant and often alone.

It is clear from our research that the stigma and shame attached to illegitimacy in Ireland, in both protestant and catholic communities, led girls and women to make this journey to the “new world” rather than be condemned and possibly ostracised at home. In 1877, for instance, Maggie Tate, an Irish Protestant, migrated to New York to “cover her shame”. She hoped that the father of her child would join her in the US to fulfil his promise to marry her.

Kate Sullivan, who was 18 when she travelled to New York, was “betrayed” by the son of a farmer for whom she worked in Ireland. He had allegedly “shipped her over [to New York], promising to follow on the next steamer”. He didn’t and she gave birth to their twins there.

Other women in similar situations gave up their children for adoption. While some relatives and friends would likely have been complicit in decisions to hide pregnancies by migrating across the Atlantic, others likely remained entirely ignorant. Unfortunately, many Irish women found that when they arrived in America, attitudes towards single mothers were no more positive than at home. For some women the experience of migrating while pregnant ended in tragedy.

Catherine O’Donnell ended up in court in Boston in 1889 for the suspected manslaughter of her baby, having allegedly “sought the shore of America to give birth to an illegitimate child, her lover [in Ireland] deserting her”. Her case reveals the issues experienced by many single mothers, both in the past and today, of having to support a child alone. Catherine initially paid for her baby’s board, but her financial difficulties were exacerbated when money from home ceased. She was refused assistance at charitable and religious institutions and, after wandering around for two days in a storm, seems to have left her infant on the shoreline at low water where the baby drowned.

Abroad and alone

Our research on Bad Bridget has also shown that many Irish female migrants became pregnant after their arrival to North America. This is undoubtedly related to the fact that many Irish women emigrated alone and at a young age, some as young as eight or nine. This was unlike their counterparts from continental Europe, who tended to travel in family groups.

Two Irish mothers on the cover of Puck, 1901.
Library of Congress

But if many Irish migrants in large cities experienced a new found sexual freedom outside of parental and family control, this lack of supervision also meant a lack of support and assistance. The experience of Rosie Quinn who became pregnant while in New York in 1903 reveals the tragic consequences that could follow. Rosie was found guilty of throwing her nine-day-old daughter into a reservoir in Central Park and sentenced to life in prison. Her case generated considerable public support, with one woman writing to the governor of New York:

my heart is so burdened for that poor Irish girl (alone in a strange country deserted by family and friends) that I cannot rest.

Like Catherine O’Donnell, Rosie explained during her trial that she had sought and been refused charitable assistance. She had gone to Central Park intending to drown herself and the baby, she claimed, but while contemplating suicide the baby had slipped from her arms. She recalled that she “got scared and ran away”. Servants at the hotel where Rosie had worked on Fifth Avenue appealed to patrons to help appeal her case and she was pardoned in December 1904.

These examples are only some of the wide variety of stories and experiences of unmarried Irish mothers in North America. In many situations, pregnancies outside marriage will have turned out well; women will have managed on their own, married or used support networks. But for others, experiences of emigration ended badly. Historical discussion of emigration often ignores the female experience.

Understanding the myriad migration stories in the past will give greater insight and understanding into the pressures and demands of migration today, especially relating to women migrants. Such stories also complicate rose-tinted views about economically, socially and politically successful Irish migrants who contributed to their new home countries. An awareness of the variety of pressures and stresses that led to a decision to emigrate, and an understanding that not all migrant experiences in the past were positive, can encourage a more empathetic consideration of migrants and migration today.The Conversation

Elaine Farrell, Senior Lecturer in Irish Social History, Queen’s University Belfast and Leanne McCormick, Senior Lecturer in Modern Irish Social History, Ulster University

This article is republished from The Conversation under a Creative Commons license. Read the original article.


Unearthing a traditional Irish village that lingered in a South Australian field



Susan Arthure, Author provided

Susan Arthure, Flinders University

Archaeological research has uncovered the remains of a 19th-century Irish community beneath an otherwise ordinary paddock in rural South Australia. Fitting the clustered form of settlement known as a “clachan”, it’s the first to be identified in Australia. Even more remarkably, this community thrived many years after this traditional way of living died out in Ireland.

Kapunda is today a town of about 3,000 people located 77km north of Adelaide.
Google Maps

The story of this discovery began in November 2012 when I walked for the first time on Baker’s Flat near Kapunda, about an hour’s drive north of Adelaide. I was an Irish-Australian archaeologist in search of an Irish colonial settlement.

In 1842, the discovery of copper at Kapunda led to the development of Australia’s first successful metal mine. The Irish arrived in 1854, seeking work as mine workers. They settled on an unused section of land close to the mine known as Baker’s Flat.




Read more:
Why archaeology is so much more than just digging


The Irish of Baker’s Flat

The histories are not kind to the Irish of Baker’s Flat. A 1929 collection of Kapunda stories established a narrative about the settlement as haphazard and chaotic, full of squalid hovels and unrestrained animals, and which essentially operated as a closed Irish community set apart from the rest of the town. Along with newspaper accounts of fights, public drunkenness and land disputes, the scene was set for these Irish to be perceived in stereotypical fashion as dirty, drunk, rebellious and lawless.

Years later, in the 1950s, the remains of any houses were demolished so the land could be farmed. Baker’s Flat was effectively erased from the landscape. The Irish were forgotten.

When I began researching the archives, trawling through the records of court cases and land disputes, I was really just trying to understand that community better.

The Irish had occupied Baker’s Flat from 1854 until at least the 1920s. At its peak in the 1860s and 1870s, 500 people were living there. Surely they couldn’t all be drunk and rebellious, or as one-dimensional as the dominant narrative implied.




Read more:
Aussie slang is as diverse as Australia itself


Following the clachan trail

I was looking for more depth and balance, but what I found turned out to be even more interesting. A surveyor’s plan from 1893 is the only historic map of the site. It shows a cluster of buildings in the north-west quadrant.

Survey plan of Baker’s Flat, 1893, showing houses clustered together.
State Records SA GRG 36/54/1892/47. Author provided

A series of photographs from 1906 depicts Irish-style cottages nestled into the landscape.

Photos by John Kauffmann depicting Baker’s Flat houses in 1906.
Susan Arthure, from a copy held at Kapunda Historical Society Museum

Affidavits from a court case disputing ownership and control of the land describe shared decisions, collective action and communal animal management. These facts hinted that this community might have operated as a clachan.

This traditional Irish way of living was characterised by clusters of farm dwellings and outbuildings built in the Irish style. In a clachan, the inhabitants managed the farming land communally. Unlike a classic village, clachans did not have services like shops or pubs.

Until the mid-19th century, clachans were widespread in Ireland. They died out, however, in the social upheaval following the Great Famine of 1845–1850. My research at this point indicated that, while the clachan was vanishing in Ireland, a vibrant one was flourishing in the heart of South Australia. Significantly, the only other clachan outside of Ireland to be hinted at so far is a cluster of houses built by 19th-century Irish migrants on Beaver Island, Lake Michigan.

Bringing in the archaeology

The next step was to test my theory using archaeological methods. First was a surface survey in 2013. Teams of archaeology students walked along a set route, observing and recording what they could see on the surface.

The first fieldwork on the site, a survey to determine what is visible on the surface.
Susan Arthure

This survey identified the remains of 13 buildings (now just small heaps of rubble) and scattered broken glass and ceramics, mainly in the north-west quadrant.

Based on these findings, we carried out a geophysical survey in 2016. Using ground-penetrating radar and a magnetic gradiometer, we found several large sub-surface features.

Kelsey Lowe uses a magnetic gradiometer at the site of the clachan.
Susan Arthure

These were clustered together and fit the pattern of rectangular structures about 10m long and 5m wide. There were also indications of paths and enclosures.

We tested these findings by excavation over two summer field seasons in 2016 and 2017. The excavations uncovered the walls of a long rectangular house, dug into the bedrock. It was one room deep, shaped like a traditional Irish dwelling, and matched the design of the photographed houses from 1906.

There was a cobbled path to the east. A small rubbish dump contained many 19th-century glass and ceramic fragments and butchered bones.




Read more:
Googling the past: how I uncovered prehistoric remains from my office


A newly excavated ceramic fragment.
Susan Arthure

Here lies a clachan

When all the evidence is combined, it confirms the presence of a clachan, the first to be identified in Australia. Analysis of the glass, ceramic and bone artefacts is ongoing but indicates so far that the Irish were generally drinking, eating and using the same things as other members of the broader colonial Australian community.

What is different here is the way they chose to live, building houses in the Irish tradition, living close together and making decisions jointly.

We do not know if the Baker’s Flat Irish deliberately set out to establish a clachan in a small corner of South Australia. It was such a common style of living at the time they left Ireland it may well be they just continued doing what they had always done and that it emerged organically. But they left enough behind to build a picture that challenges the stereotypes.

The archaeology is revealing that it wasn’t all chaos and lawlessness at Baker’s Flat. There was order. And this order took the particular form of the clachan.

Susan Arthure with some artefacts excavated from Baker’s Flat that have been analysed and reconstructed.
Flinders University. Author provided

As well as looking at the ancient past, archaeology is also about the recent past and what might lie beneath an unassuming paddock. It focuses on people and the things they discard or leave behind. For me, it’s about ordinary people, whose stories get forgotten as time goes by, but who leave traces in the landscape and the archives for archaeologists to uncover.The Conversation

Susan Arthure, PhD Candidate, Archaeology, Flinders University, Flinders University

This article is republished from The Conversation under a Creative Commons license. Read the original article.


Hy-Brasil – The Irish Atlantis


The link below is to an article that looks into ‘Hy-Brasil,’ a mythical island known as the Irish Atlantis.

For more visit:
https://www.messynessychic.com/2019/10/16/the-quest-for-the-irish-atlantis-is-a-thing/


Archaeology: New Monuments Discovered in Ireland


The link below is to an article that takes a look at new monuments discovered in Ireland.

For more visit:
https://archaeologynewsnetwork.blogspot.com/2019/08/archaeologists-discover-almost-40-new.html


Why Didn’t the Romans Conquer Ireland?



The truth about St. Patrick’s Day



File 20190312 86690 ywtry9.jpg?ixlib=rb 1.1
A man dressed as Saint Patrick blesses the crowd in Dublin as the parade makes its way through the Irish capital in 1998.
AP Photo/John Cogill

James Farrelly, University of Dayton

In 1997, my students and I traveled to Croagh Patrick, a mountain in County Mayo, as part of a study abroad program course on Irish literature I was teaching for the University of Dayton. I wanted my students to visit the place where, each July, thousands of pilgrims pay homage to St. Patrick, who, according to lore, fasted and prayed on the summit for 40 days.

While there, our tour guide relayed the story of how St. Patrick, as he lay on his death bed on March 17 in A.D. 461, supposedly asked those gathered around him to toast his heavenly journey with a “wee drop of whiskey” to ease their pain.

The mention of whiskey left me wondering if St. Patrick may have unintentionally influenced the way most of the world celebrates the holiday today: by drinking.

It wasn’t always this way. The Festival of St. Patrick began in the 17th century as a religious and cultural commemoration of the bishop who brought Christianity to Ireland. In Ireland, there’s still an important religious and cultural component to the holiday, even as it has simply become an excuse to wear green and heavily drink in the rest of the world.

The legend of St. Patrick

Because historical details about St. Patrick’s life remain shrouded in speculation, scholars are often stymied in their attempts to separate fact from legend.

In his spiritual memoir, “Confessio,” St. Patrick describes how he was brought to Ireland as a slave. He eventually escaped, rejoining his family in Britain, probably Scotland. But while there, he had a recurring dream, in which the “Voice of the Irish” called to him to return to Ireland in order to baptize and minister to them. So he did.

A stained glass image of St. Patrick in St. Benin’s Church in Kilbennan, County Galway, Ireland.
Andreas F. Borchert/Wikimedia Commons, CC BY-SA

The Irish revere the account of this dream described in the “Confessio”; they accept the simplicity and fervor of his words and feel a debt of gratitude for his unselfish commitment to their spiritual well-being.

St. Patrick’s efforts to convert the Irish to Catholicism were never easy. Viewing him as a challenge to their power and authority, the high kings of Ireland and the pagan high priests, called Druids, resisted his efforts to make inroads with the population.

But through his missionary zeal, he was able to fuse Irish culture into Christianity, whether it was through the introduction of the Celtic Cross or the use of bonfires to celebrate feasts like Easter.

Again, many of these stories could amount to no more than myth. Nonetheless, centuries after his death, the Irish continue to show their gratitude for their patron saint by wearing a spray of shamrocks on March 17. They start the day with mass, followed by a daylong feast, and prayer and reflection at night.

St. Paddy’s Day goes global

From 1820 to 1860, almost 2 million people left Ireland, many due to the potato famine in the 1840s and 1850s. More followed in the 20th century to reunite with relatives and escape poverty and joblessness back home.

Once settled, they found new ways to celebrate St. Patrick’s Day and their Irish identity in their new homes.

Irish-Americans, especially, were quick to transform March 17 into a commercial enterprise. The mandatory “wearin’ of the green” in all its garishness is a far cry from the original tradition of wearing a spray of shamrocks to honor St. Patrick’s death and celebrate Irish solidarity. Parades famously sprung up – especially in New York and Boston – revelry ensued and, sure enough, even the beer became green.

Children of Irish-Americans in the United States have absorbed Irish culture at a distance. Many probably know that St. Patrick is Ireland’s patron saint. But they might not fully appreciate his mythic stature for kids growing up on the emerald isle.

Ask children of any age in Ireland what they know about St. Patrick, and they will regale you with stories of his magical abilities, from his power to drive the snakes out of Ireland to his use of the three leaves and one stem of the shamrock to demystify the Trinity doctrine of the Catholic Church.

They see St. Patrick as a miracle worker, and as adults, they keep the legends alive in their own ways. Some follow St. Patrick’s footsteps all around Ireland – from well to hill to alter to chapel – seeking his blessing and bounty wherever their journeys take them.

Raising a glass

Of course, in America, the holy day is really a party, above all else.

This year, Americans are expected to spend US$5.61 billion celebrating, with 13 million pints of Guinness consumed. Some parts of the country plan a pre-celebration on Sept. 17 – or, as they call it, “Halfway to St. Patrick’s Day.”

Where all of this leads is anyone’s guess. But beginning in the 1990s, Ireland seemed to grasp the earning potential of the Americanized version. Today, March 17 remains a holy day for the natives and a holiday for tourists from around the world, with pubs raking in the euros on St. Patrick’s Day.

But I’ve always wondered: What if St. Patrick had requested a silent prayer instead of “a wee drop of whiskey” to toast his passing? Would his celebration have stayed more sacred than profane?The Conversation

James Farrelly, Professor of English, University of Dayton

This article is republished from The Conversation under a Creative Commons license. Read the original article.


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