Relevant bibliographies by topics / Bloody Sunday, Derry, Northern Ireland, 1972

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Bloody Sunday, Derry, Northern Ireland, 1972'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Bloody Sunday, Derry, Northern Ireland, 1972"

1

Side, Katherine. "Grimaldi’s iconic photograph: Bloody Sunday, Derry 1972." Irish Journal of Sociology 26, no. 1 (November 21, 2017): 71–93. http://dx.doi.org/10.1177/0791603517741072.

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This article examines the concept of photographic iconicity in relation to Italian press photographer, Fulvio Grimaldi’s photograph of the evacuation of Derry-born marcher, John [Jackie] Francis Duddy, at Bloody Sunday, 1972. This historical photograph continues to instigate remembering and forgetting among nationalists and unionists in the context of Northern Ireland. Its uses, in state-led government inquiries, among nationalist communities and in the form of artistic intersessions, are demonstrated to be consistent with the hallmarks of iconicity, particularly the ability to situate viewers close to events in a historically specific moment. Additional factors, such as the significance of the photographer and the materiality of the image and objects in the image are also considered, in relation to Grimaldi’s image, for the ways they instigate recall, compel contestation, and maintain the photograph’s iconic status.
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2

Ruiz Resa, Josefa Dolores. "Legal Culture on Justice and Truth: The Tribunals of Inquiry about Bloody Sunday." Age of Human Rights Journal, no. 15 (December 15, 2020): 73–104. http://dx.doi.org/10.17561/tahrj.v15.5777.

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Almost 50 years ago, in the events that happened during the so-called Bloody Sunday (Derry 1972, 30th January), 13 Catholic civilians were killed because of the actions of the British army during a civil rights march against internment without trial in Northern Ireland. Other 13 civilians were injured. While the circumstances were unclear, these civilians were considered to be terrorists, which seemed to justify the gunfire. The findings on Bloody Sunday from two Tribunals of Inquiry (1972 and 1998-2010), and the reactions that their resulting reports raised are an excellent example of cultural impregnation in law. In this regard, it is possible to find a general notion of justice as truth. Guaranteeing such notion (or, at least, the willingness to ensure it) seemed to facilitate the peace process in Northern Ireland. Under the light of these events, the following pages aim to analyse how that legal culture of justice as truth is displayed in the two Bloody Sunday Tribunals of Inquiry as well as its contribution to the contestation of the British legal system or its legitimacy. This paper starts by reviewing previous studies about the conceptual framework of the analysis — it examines the concept of “legal culture” and the understanding of justice as truth, as well as the definition of Tribunal of Inquiry. Next, it argues cultural perceptions regarding Bloody Sunday Inquiries. The conclusions exposed reveal that the legal culture of justice as truth is also embodied in legalism and colonialism.
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WHITE, G. D. "‘Quite a Profound Day’: The Public Performance of Memory by Military Witnesses at the Bloody Sunday Tribunal." Theatre Research International 31, no. 2 (June 7, 2006): 174–87. http://dx.doi.org/10.1017/s0307883306002112.

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This article examines elements of performance in the giving of evidence by military witnesses to the Saville Tribunal's Inquiry into the events of ‘Bloody Sunday’ – the day in 1972 when thirteen civilians were shot dead by British Army paratroops during a banned civil rights protest in the Bogside area of Derry, Northern Ireland. The performative nature of testimony represented an unstable element in this tribunal's attempt to reconstruct the past, raising a number of provoking questions concerning the nature and process of the legal pursuit of truth, in particular the ways in which the performative aspects of proceedings – grounded in the evocation of the past through the enacted memory of witnesses – function. Through tracing and analysing the process of memory recall in the testimonial performance of particular military witnesses to the tribunal, watched by the author, the essay considers the affective impact of courtroom testimony and the effect of this on the legal context in which testimony is given.
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4

Cullingford, Elizabeth Butler. "British Romans and Irish Carthaginians: Anticolonial Metaphor in Heaney, Friel, and McGuinness." PMLA/Publications of the Modern Language Association of America 111, no. 2 (March 1996): 222–39. http://dx.doi.org/10.2307/463103.

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Frank McGuinness's Carthaginians (1988) uses the historical relation between Rome and Carthage as a metaphor for the contemporary struggles between Britain and the nationalist community in the North of Ireland. The play, an elegy for thirteen Irish civilians murdered by British paratroopers on Bloody Sunday (30 Jan. 1972) in Derry, draws subversive power from a trope that since the eighteenth century has focused imaginative Irish resistance to British colonial rule. I first explore the history and the gendering of the trope, from early English myths of Trojan descent and medieval Irish genealogies through eighteenth-century antiquarians and philologists, nineteenth-century novelists, Matthew Arnold, and James Joyce. I then examine poems from Seamus Heaney's North, Brian Friel's play Translations, and McGuinness's Carthaginians to show how the pressure of history has revitalized the Rome-Carthage trope, which functions as origin myth, colonial parable, and site of intersection between nationalism and sexuality.
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McCleery, Martin Joseph. "Randall Collins’ forward panic pathway to violence and the 1972 Bloody Sunday killings in Northern Ireland." British Journal of Politics and International Relations 18, no. 4 (July 9, 2016): 966–80. http://dx.doi.org/10.1177/1369148116656985.

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6

Roche, Anthony. "Memory, Trauma and Forgetting in Northern Irish Drama." Review of Irish Studies in Europe 1, no. 2 (March 10, 2017): 77–91. http://dx.doi.org/10.32803/rise.v1i2.1441.

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The ethical exhortation ‘not to forget’ runs the risk of ‘a memory that would never forget anything’. At the other extreme is the no less dangerous risk of total amnesia, an erasure of the past that immediately suggests Freud and the return of the repressed. The complex balance to be found between memory and forgetting is particularly fraught in Northern Ireland and the politics of how the past is to be negotiated in the current post peace process climate. I propose to look at this subject in relation to the trauma engendered by decades of violence in two Northern Irish plays: Quietly (2012) by Owen McCafferty, set in the post peace process climate of 2009 but harking back to a violent incident in the same location thirty-five years earlier; and Frank McGuinness’s Carthaginians (1988), a canonical play about one of the central events in ‘the Troubles’, Bloody Sunday of 30 January 1972, but set more than a decade later.
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7

Eyerman, Ronald. "Making Memory: Bloody Sunday in Northern Ireland." Cultural Sociology, April 15, 2024. http://dx.doi.org/10.1177/17499755241241590.

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This is a study of how collective memory forms out of traumatic experience. It addresses questions about the formation of collective identity out of individual trauma, and, in turn, how individual and collective trauma intertwine. This process of memory formation is illustrated through the example of an incident that took place in Northern Ireland on 30 January 1972, an event that came to be known as Bloody Sunday. A lawyer representing the families of the victims once succinctly described it as a ‘mass murder perpetrated before the world’s media [. . . which] took place over a period of ten to twelve minutes, within a geographical space not much bigger than two football pitches’. To explain how this ‘ten to twelve’ minutes became a powerful symbol of the excesses of state violence and a memory forever linked to Ireland’s history I apply the theory of cultural trauma. Previous research has identified several arenas of memory, ‘social spaces where different narratives of collective memory interact [. . .] distinct discourses that are tied to specific individuals, organizations, and institutions that advocate specific narratives through specific forms of media’. Four areas were identified, the political, the academic, the artistic, and the community. Along with the theory of cultural trauma, I apply that framework in analyzing the memory and memorialization of Bloody Sunday.
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Dissertations / Theses on the topic "Bloody Sunday, Derry, Northern Ireland, 1972"

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Hayes, Patrick J. "Narrative tradition, intergenerational perceptions of trauma, social identity development and general health implications among a sample of 'Bloody Sunday' families, Derry, Northern Ireland." Thesis, Queen's University Belfast, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.322953.

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Books on the topic "Bloody Sunday, Derry, Northern Ireland, 1972"

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Philip, Jacobson, ed. Those are real bullets: Bloody Sunday, Derry, 1972. New York: Grove Press, 2001.

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2

Maureen, Shiels, and Hannigan Bridie, eds. Bloody Sunday in Derry: What really happened. Dingle, Co. Kerry, Ireland: Brandon, 1992.

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3

1965-, Lynch John, ed. After Bloody Sunday: Ethics, representation, justice. Cork, Ireland: Cork University Press, 2007.

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4

McClean, Raymond. The road to Bloody Sunday. L'Derry, Northern Ireland: Guildhall Press, 1997.

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5

Faus, Jennifer. Before Sunday: The life stories of the Bloody Sunday victims. Dublin, Ireland: Nonsuch Pub., 2007.

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6

Joanne, O'Brien. A matter of minutes: The enduring legacy of Bloody Sunday. Dublin, Ireland: Wolfhound Press, 2002.

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7

Conway, Brian. Commemoration and Bloody Sunday: The work of memory. New York: Palgrave Macmillan, 2010.

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8

Dermot, Walsh. Bloody Sunday and the rule of law in Northern Ireland. New York: St. Martin's Press, 2000.

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9

Wharton, Ken M. The bloodiest year 1972: British soldiers in Northern Ireland in their own words. Stroud, Gloucestershire: Spellmount, 2011.

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10

Widgery, John Passmore. Bloody Sunday, 1972: Lord Widgery's report of events in Londonderry, Northern Ireland, on 30 January 1972. London: Stationery Office, 2001.

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Book chapters on the topic "Bloody Sunday, Derry, Northern Ireland, 1972"

1

McLaughlin, Greg, and Stephen Baker. "‘Every man an emperor’: the British press, Bloody Sunday and the image of the British Army1." In The Northern Ireland Troubles in Britain. Manchester University Press, 2016. http://dx.doi.org/10.7228/manchester/9780719096310.003.0014.

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On 30 January 1972, men of the 1st Parachute Regiment of the British Army opened fire on civil rights marchers in Derry, Northern Ireland, killing 13 unarmed and innocent civilians. The event was reported worldwide and was to seen in hindsight as a significant turning point in the conflict in Northern Ireland; the moment when a struggle for civil rights gave way to a war between the IRA and the British state. Yet, as the textual analysis in this chapter shows, the official story of Bloody Sunday was based almost entirely on army lies and propaganda and on the flawed Widgery Report of 19 April 1972, which exonerated the paratroopers and their officers and cast doubt on the innocence of the victims. Newspaper coverage at the time showed a determination to recover the image and reputation of the Army in the wake of the killings. Indeed, even after the Saville Report 38 years later, which vindicated the victims and cast blame solely on the British army, sections of the British press were reluctant to let go of the official version. The explanation for this, we argue, has more to do with a deep-seated, cultural and ideological predisposition than with propaganda or the normative routines of commercial journalism.
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Scull, Margaret M. "‘From Civil Rights to Armalites’." In The Catholic Church and the Northern Ireland Troubles, 1968-1998, 24–60. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198843214.003.0001.

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This chapter traces the Church’s involvement with peaceful civil rights protests in Northern Ireland from 1968 until the end of the Irish Republican Army (IRA) ceasefire in the summer of 1972. During this period the Irish Catholic Church hierarchy condemned violence but demonstrated understanding of civil rights concerns through pastoral letters, media interviews, community visits, and homilies. Irish priests and women religious began to mediate the conflict ‘on the ground’ but found quickly that a small minority who refused to back down from violence began questioning their authority. The English Catholic Church remained silent on the growing conflict, preferring the soft power approach of private dinners with British government officials rather than public statements condemning violence. Bloody Sunday, the killing of British Army soldier William Best, and the Derry Peace Women movement marked a change in Church power relations, as priests and bishops began to openly condemn the IRA.
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