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Journal articles on the topic '"Easter 1916"'

Author: Grafiati

Published: 5 June 2025

Last updated: 24 June 2025

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1

Brearton, Fran. "Yeats, Dates, and Kipling: 1912, 1914, 1916." Modernist Cultures 13, no. 3 (2018): 305–22. http://dx.doi.org/10.3366/mod.2018.0214.

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This article proposes that W. B. Yeats's ‘Easter 1916’, intertextually linked to ‘September 1913’ and ‘Nineteen Hundred and Nineteen’, is also a subtle response to the political and sectarian quarrels of 1912–1914 as manifest in Rudyard Kipling's poems ‘Ulster (1912)’ and ‘The Covenant’. It examines the ways in which Kipling, and those in Ireland who reacted negatively to him, drew on the Easter sacrificial rhetoric later to be associated with the 1916 Rising, and illustrates how Yeats's poetry during and after the Rising may be read as implicitly engaged in a quarrel with Kipling's aesthetic. It reorientates perceptions of how and where the idea of sacrifice is deployed in Ireland (by Kipling and Yeats, but also by Tom Kettle and Padraic Pearse) and argues for the emergence of Yeats during the First World War as the figure who eclipses Kipling in terms of influence on, and significance to, the modernist generation.

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2

Lloyd, David. "1913–1916–1919." Modernist Cultures 13, no. 3 (2018): 445–64. http://dx.doi.org/10.3366/mod.2018.0221.

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This essay discusses the three poems that Yeats titled with dates, ‘September 1913’, ‘Easter 1916’, and ‘Nineteen Hundred and Nineteen’, in the context of ongoing centenary commemorations of the period of Irish decolonization. It does so by juxtaposing the historical function of dating and commemorating with the virtual possibility of encounters that never quite happened, establishing a trajectory through Yeats's poems that runs from James Connolly's not meeting Rosa Luxemburg to Paul Celan's commemoration of her murder in the 1919 Spartacist uprising in a poem from the late volume Schneepart. Drawing on Jacques Derrida's reading of Celan and the date, the essay uses this constellation of possibilities to reflect on the stakes of a commemoration that entertains possibility rather than closing off the past.

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3

Perloff, Marjorie. "“Easter 1916”." Journal of Philosophy: A Cross-Disciplinary Inquiry 3, no. 7 (2007): 22–33. http://dx.doi.org/10.5840/jphilnepal2007373.

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4

Chapman, Wayne K. "Easter, 1916 Redux." International Yeats Studies 1, no. 2 (2017): 1–17. http://dx.doi.org/10.34068/iys.01.02.01.

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5

Newman, Neville F. "Yeats's Easter 1916." Explicator 60, no. 3 (2002): 145–47. http://dx.doi.org/10.1080/00144940209597689.

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6

Quinn, Dermot. "Remembering Easter 1916." Chesterton Review 42, no. 3 (2016): 457–65. http://dx.doi.org/10.5840/chesterton2016423/481.

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7

Keelan, Geoff. "Catholic Neutrality: The Peace of Henri Bourassa." Journal of the Canadian Historical Association 22, no. 1 (2012): 99–132. http://dx.doi.org/10.7202/1008959ar.

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One-time Liberal Member of Parliament, Henri Bourassa (1868-1952) was also a member of the Quebec provincial legislature, French Canadian nationalist and editor of Le Devoir from 1910 to 1932. His enduring career lasted over five decades, during which he discussed a wide range of domestic and political issues. During the First World War, historians have traditionally acknowledged his powerful domestic presence, such as over French language rights, the Conscription Crisis of 1917, or during the Easter riots of 1918. As a result, few scholars have commented on his broad-ranging and critical analyses of the international situation in Europe. This article uses Bourassa’s discussion of the various peace proposals during the war to better understand his ability to engage and understand complex international events. It examines his reaction to the German peace proposal of December 1916, President Wilson’s peace note of December 1916, Lord Lansdowne’s letter of November 1917 and the Papal peace initiatives. It concludes that although Bourassa was greatly influenced by his Catholic religious beliefs, he ultimately displayed an intelligent understanding of the war that far exceeded many other contemporary Canadian observers.

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8

Woodward, Guy. "Douglas Goldring: ‘An Englishman’ and 1916." Literature & History 26, no. 2 (2017): 195–212. http://dx.doi.org/10.1177/0306197317724666.

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In October 1914, the English writer and publisher Douglas Goldring was invalided out of the British Army. By 1916, he had become a conscientious objector and moved to Ireland, where he lived for the next two years, witnessing the aftermath of the Easter Rising. Illuminating connections between the pacifist movement in Britain and Irish Republicanism, his writings of this period – including two Irish travelogues and a propagandist semi-autobiographical bildungsroman, The Fortune (1917) – disclose transnational and transcultural networks of resistance and dissidence, and show how the Rising and its aftermath helped to radicalise pacifist writers in London.

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9

Armstrong, Charles I. ""Easter, 1916" and Trauma." International Yeats Studies 1, no. 1 (2016): 60–65. http://dx.doi.org/10.34068/iys.01.01.07.

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10

Yoon, Jung Mook. "“Easter 1916” and Women." Yeats Journal of Korea 24 (December 31, 2005): 81–108. http://dx.doi.org/10.14354/yjk.2005.24.81.

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11

Tytko, Marek Mariusz. "Dr med. Stefan Szuman jako lekarz w armii niemieckiej (1914–1919). Przyczynek biograficzny." Krakowski Rocznik Archiwalny 20 (2014): 81–108. http://dx.doi.org/10.4467/12332135kra.14.005.15891.

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Dr Stefan Szuman as a doctor in the German army (1914–1919). Biographical contribution The author reconstructs the biography of the Polish doctor, Dr Stefan Szuman (1889–1972), later a professor at Jagiellonian University (1928–1961) during his period in the German army (1914–1919). S. Szuman, who acquired the state right to perform the profession of doctor in the German Reich on 7 September 1914, as well as the level of medical doctor on 23 December 1914 at the Faculty of Medicine in the Ludwik Maximilian University of Munich, formally served in the German army in the years 1914–1919. He served as a military doctor on the eastern front in the fight against Russia (from January 1915 until April 1916), firstly in Mazovia and Kujawy, then in Volhynia. Later he served on the western front – from April 1916 until December 1917, on the border between France and Belgium. During the night of 30 November and 1 December 1917 he was heavily wounded in the leg during the Battle of Cambrai in the Nord-Pas-de- Calais region near Raillencourt-Sainte-Olle, next to Cambrai and Bouchain. For his service in the German army, he was awarded the Iron Cross 2nd class medal (at the turn of 1917/1918). After his recovery in Aachen and Torun, he was transferred to serve in the military hospital in the citadel in Hannover (from May until December 1918). After 9 December 1918, he returned to Torun, where he stayed until 17 May 1919, working as a garrison doctor in the clinic of his father – Dr Leon Szuman, still formally an officer in the German army until 19 March 1919 as a citizen of Germany. On 20 May 1919, he was accepted into the Polish Army at the rank of captain in Torun, which was still inside the German partition. On 31 May 1919, S. Szuman illegally crossed the Polish-German border near Torun and succeeded in reaching Wielkopolska.

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12

Valente, Joseph. "The Bioaesthetics of Easter, 1916." International Yeats Studies 1, no. 1 (2016): 66–73. http://dx.doi.org/10.34068/iys.01.01.08.

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13

O'day, A. "Easter, 1916: The Irish Rebellion." English Historical Review CXXII, no. 497 (2007): 849–50. http://dx.doi.org/10.1093/ehr/cem166.

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14

Fitzpatrick, Georgina. "Memorialising Easter 1916 in Dublin." History Australia 13, no. 4 (2016): 608–10. http://dx.doi.org/10.1080/14490854.2016.1250296.

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15

Fraser, William Hamish. "Remembering Easter 1916 in Ireland." New Past, no. 3 (2016): 137–44. http://dx.doi.org/10.18522/2500-3224-2016-3-137-144.

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16

Whelehan, Niall. "The Rising. Ireland: Easter 1916." European Review of History: Revue europeenne d'histoire 18, no. 2 (2011): 274–75. http://dx.doi.org/10.1080/13507486.2011.558251.

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17

DHÁIBHÉID, CAOIMHE NIC. "THE IRISH NATIONAL AID ASSOCIATION AND THE RADICALIZATION OF PUBLIC OPINION IN IRELAND, 1916–1918." Historical Journal 55, no. 3 (2012): 705–29. http://dx.doi.org/10.1017/s0018246x12000234.

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ABSTRACTAt the 1918 general election, Sinn Féin overtook the Irish Parliamentary Party as the dominant political force within nationalist Ireland, a process that has its origins in the aftermath of the Easter Rising of 1916. This article argues that to understand better this shift in public opinion, from an initially hostile reaction to the Dublin rebellion to a more advanced nationalist position,1it is important to recognize the decisive role played by a political welfare organization, the Irish National Aid Association and Volunteer Dependents' Fund. The activities of the INAAVDF significantly shaped the popular memory of the Rising, but also provided a focus around which the republican movement could re-organize itself. In foregrounding the contribution of the INAAVDF to the radicalization of political life in Ireland between 1916 and 1918, the article argues that this understudied but important organization offers a useful way of charting popular responses to the Rising and its aftermath, as well as laying the foundations for a reinvigorated political and military campaign after 1917.

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18

Himmelberg, Andrew. "Unearthing Easter in Laois: Provincializing the 1916 Easter Rising." New Hibernia Review 23, no. 2 (2019): 114–33. http://dx.doi.org/10.1353/nhr.2019.0021.

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19

Connolly, Linda. "The “Decade of Centenaries”: Commemoration, Controversies, Gender and “Trending”." Estudios Irlandeses, no. 17 (March 17, 2022): 173–77. http://dx.doi.org/10.24162/ei2022-10991.

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The Irish State officially commemorated the Easter Rising of 1916 in 2016 as part of a “decade of centenaries”, a period in history (1913-23) marked by significant episodes of violence and conflict. Despite this, the concepts of pluralism and reconciliation were chosen and embraced as the basis to successfully remember and recall these landmark events in the present.

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20

Cunningham, John. "Easter 1916: The Irish Rebellion (review)." Journal of Military History 71, no. 3 (2007): 937–38. http://dx.doi.org/10.1353/jmh.2007.0189.

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21

Khan, Jalal Uddin. "Yeats's “Easter 1916” and Irish nationalism." World Literature Written in English 37, no. 1-2 (1998): 42–59. http://dx.doi.org/10.1080/17449859808589286.

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22

McNamara, Conor. "Review: Easter 1916: The Irish Rebellion." Irish Economic and Social History 33, no. 1 (2006): 155–56. http://dx.doi.org/10.1177/033248930603300155.

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23

MORRISSEY, CONOR. "‘ROTTEN PROTESTANTS’: PROTESTANT HOME RULERS AND THE ULSTER LIBERAL ASSOCIATION, 1906–1918." Historical Journal 61, no. 3 (2017): 743–65. http://dx.doi.org/10.1017/s0018246x1700005x.

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AbstractThis article assesses ‘Rotten Protestants’, or Protestant home rulers in Ulster, by means of an analysis of the Ulster Liberal Association, from its founding in 1906 until its virtual disappearance by 1918. It argues that Ulster Liberalism has been neglected or dismissed in Irish historiography, and that this predominantly Protestant, pro-home rule organization, with its origins in nineteenth-century radicalism, complicates our understanding of the era. It has previously been argued that this tradition did not really exist: this article uses prosopography to demonstrate the existence of a significant group of Protestant Liberal activists in Ulster, as well as to uncover their social, denominational, and geographic profile. Ulster Liberals endured attacks and boycotting; this article highlights the impact of this inter-communal violence on this group. Although Ulster Liberalism had a substantial grassroots organization, it went into sharp decline after 1912. This article describes how the third home rule crisis, the outbreak of the Great War, and the Easter Rising of 1916 prompted a hardening of attitudes which proved detrimental to the survival of a politically dissenting tradition within Ulster Protestantism.

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24

Bloom, Emily C. "Broadcasting the Rising: Yeats and Radio Commemoration." International Yeats Studies 3, no. 1 (2018): 15–32. http://dx.doi.org/10.34068/iys.03.01.02.

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In a series of radio broadcasts from 1931 to 1937, Yeats presented several of his poems about the Easter Rising but, curiously, not his most famous Rising poem, “Easter, 1916.” The poems he chose, as well as those he omitted, reveal his understanding of radio’s commemorative properties. Radio’s ephemerality and its intimacy were especially well-suited for Yeats’s minor poems, which were better able to present shifting perspectives on the Rising from the vantage of the present moment, unlike “Easter, 1916,” which was quickly settling into the canonical version of the event. Through multiple broadcasts responding to historical developments, Yeats presented new perspectives on the Rising and emphasized the event’s changing meaning. Yeats recognized the role of mass media in shaping historical memory and was early to see the radio as a key medium for reframing the Rising as it began to settle into history. Broadcasting his 1916 poems provided a means for Yeats to subtly alter previous statements on the Rising during the early years of the Irish Free State and to re-contextualize some of his own earlier work.

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25

Kıycı, Hale. "Yeats’ Ambivalence Towards Irish Nationalism in “September 1913” and “Easter 1916”." Procedia - Social and Behavioral Sciences 158 (December 2014): 119–23. http://dx.doi.org/10.1016/j.sbspro.2014.12.055.

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26

Huvane, Kevin, and James Moran. "Staging the Easter Rising: 1916 as Theatre." Canadian Journal of Irish Studies 32, no. 1 (2006): 85. http://dx.doi.org/10.2307/25515627.

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27

O'Driscoll, Cian. "Knowing and Forgetting the Easter 1916 Rising." Australian Journal of Politics & History 63, no. 3 (2017): 419–29. http://dx.doi.org/10.1111/ajph.12371.

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28

Dilworth, Thomas. "The Hidden Date in Yeats's EASTER 1916." Explicator 67, no. 4 (2009): 236–37. http://dx.doi.org/10.1080/00144940903250136.

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29

O’Gallagher, Niall. "Ireland’s eternal Easter: Sorley MacLean and 1916." Irish Studies Review 24, no. 4 (2016): 441–54. http://dx.doi.org/10.1080/09670882.2016.1226678.

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30

Martin, F. X. "Easter 1916: An Inside Report on Ulster." Clogher Record 12, no. 2 (1986): 192. http://dx.doi.org/10.2307/27699230.

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31

Murphy, Ciara L. "‘The State of Us’: Challenging State-Led Narratives through Performance during Ireland’s ‘Decade of Centenaries’." Journal of Contemporary Drama in English 6, no. 1 (2018): 146–59. http://dx.doi.org/10.1515/jcde-2018-0017.

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AbstractIreland is currently at the mid-point of what has been termed The Decade of Centenaries, where citizens, artists, the Irish diaspora, and the tourist industry are encouraged to come together and reflect on the Ireland of one hundred years ago. The years 1912–1922 reflect some of the most significant moments in Ireland’s history, the centerpiece of which is considered to be the 1916 Easter Rising. State-led commemorations of these events have thus far been dominated by narratives around patriotism, nationalism, republicanism, and neoliberalism. There has been little to no state interest in interrogating any significant challenging of the historical events themselves, or indeed any significant exploration of any progress, changes, or diversification that may have emerged since these events. Much of the available state funding in the arts sector has been earmarked for artists to engage specifically with the commemorative schedule, thus restricting the theme of artistic output. This essay analyses how two participatory performances, which took place during the 2016 Dublin Theatre Festival, problematised the state-led narratives and illuminated divergent histories surrounding the 1916 Easter Rising: These Rooms by ANU Productions and CoisCéim Dance Theatre, and It’s Not Over by THEATREclub.

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32

Zhirkova, Marina. "EASTER SHORT STORIES BY A. I. KUPRIN." Проблемы исторической поэтики 20, no. 1 (2022): 275–95. http://dx.doi.org/10.15393/j9.art.2022.10522.

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Easter motifs permeate all of Kuprin's work and reflect the trends characteristic of the development of the Easter genre in Russian literature as a whole. Early short stories point to the crisis of the genre: “Bonze” contradicts the Easter canon; irony appears in the short stories “By order”, “My passport”, “Family style”, “Grass.” They contain mandatory elements of the genre: are timed to Easter, possess a special festive mood, tenderness and emotion, and display a spiritual renewal of the characters. In some of the short stories written in 1911–1916 (“Easter Eggs”, “Holy Lies”, “Daddy”) a comic component appears: satire intensifies, and irony turns into sarcasm. Traditional Easter plots seem banal, and therefore fake and feigned, resembling a parody of the genre. In exile, the writer again turns to the Easter genre: he writes “Moscow Easter” and “Easter Bells.” The author himself craves the enlightenment and transformation that Easter brings, creativity becomes salvation, bringing light and joy to the writer who is longing far from his homeland. Memories of childhood or youth become the basis of most Easter story plots. After all, a naive and sincere belief in miracles persists in children for a long time, they very keenly experience the joy that this holiday brings with it, while adults eventually lose this childish faith in miracles, and their life-drained, hardened souls become cold and still. Memories can be different, they are not always joyful or happy, but it is the experience of these memories, the immersion in the past that creates a special festive mood and promotes spiritual purification and transformation.

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33

M.A, English Literature- Poetry Shaymaa Saleem Yousif. "William Butler Yeats' Political Views of Rising in Easter 1916." journal of the college of basic education 26, no. 108 (2022): 649–66. http://dx.doi.org/10.35950/cbej.v26i108.5297.

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It has been 103 years since the Rising of Easter 1916 had broken in Ireland. Yet, there are still far reaching questions regarding the real political views of William Butler Yeats in his famous poem Eater 1916. William Butler (1865-1939) is one of the poets who wrote about the events in their country in general and about the Rising of Easter1916 in particular. Butler as an Irish poet is expected to believe and support this rising, but as a protestant who spent most of his youth in London, should refuse and denounce The Easter Rising 1916. Yeats belongs to the protestant who was controlling the political, social, and economic life of Ireland. For this reason, many people suspected his loyalty and accused him of lacking the sense of Irish nationalism and patriotism. However, Yeats attacked his Irish contemporaries who under evaluates his nationalism, saying that every man born in Ireland should belong to it, and if a man considers himself an Irishman then he is indeed a part of Ireland. This research states how Yeats was insisting on his Irish nationality in spite of the fact that he had spent most of his life living out of Ireland and he belongs to the Anglo section through analyzing important and relevant lines from his historical and patriotic poem, Easter1916. Additionally, some relevant messages between the poet and, his friends will be stated to support his views. It is concluded that W.B. Yeats positively expresses his Irish nationality and support of independence through his poem Easter 1916

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34

Ezkerra Vegas, Estibalitz. "Re-membering Easter 1916: Homosexuality and Irish History in Jamie O’Neill’s At Swim, Two Boys." Review of Irish Studies in Europe 5, no. 1 (2022): 58–72. http://dx.doi.org/10.32803/rise.v5i1.2959.

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While the benefits brought to the LGBTQ+ community through the legal reforms enacted in the last two decades are undeniable, paradoxically the contribution of this community to Ireland is still largely absent from official narratives of the past. This article discusses Jamie O’Neill’s novel At Swim, Two Boys (2001) as a response to this absence through its reconstruction of Easter 1916. The narrative that the novel presents on the Easter Rising differs from national and nationalist accounts of the event in that it is not a mere recollection or remembering of what happened, but rather a re-membering of it. Drawing on the approach of the Easter Rising as a moment of possibility, the novel reassembles the narrative of the rebellion on the basis of gay experience, an experience that has been absent not only from the historiography on the Easter Rising, but also from the national imaginary as well. Through this reassemble and resignification of the rebellion, O’Neill’s novel provides a retroactive as well as future-oriented counter-memory of Irishness that materializes the need to reorient of Irish historiography and the political body based on a non-heteronormative affiliative understanding of the sovereign country.  Keywords: LGBTQ+ Voices; 1916 Easter Rising; Memory; Jamie O’Neill; Irish Historiography.

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35

Mathews, P. J. (Patrick J. ). "Staging the Easter Rising: 1916 as Theatre (review)." Modern Drama 49, no. 3 (2006): 413–15. http://dx.doi.org/10.1353/mdr.2006.0082.

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36

Kim, Jae-bong. "“Easter 1916”: A Yeatsian Mode of Group Elegy." Yeats Journal of Korea 33 (June 30, 2009): 47–68. http://dx.doi.org/10.14354/yjk.2010.33.47.

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37

Rhee, Young Suck. "Multifariousness in Form and Substance of “Easter, 1916”." Yeats Journal of Korea 41 (June 30, 2013): 145–61. http://dx.doi.org/10.14354/yjk.2013.41.145.

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38

Krall, Aaron. "Staging the Easter Rising: 1916 as Theatre (review)." Theatre Journal 58, no. 4 (2006): 718–19. http://dx.doi.org/10.1353/tj.2007.0016.

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39

Reid, C. "The Rising: Ireland, Easter 1916, by Fearghal McGarry." English Historical Review 128, no. 530 (2013): 193–95. http://dx.doi.org/10.1093/ehr/ces368.

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40

McConnel, James. "‘Fenians at Westminster’: the Edwardian Irish Parliamentary Party and the legacy of the New Departure." Irish Historical Studies 34, no. 133 (2004): 42–64. http://dx.doi.org/10.1017/s0021121400004077.

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Many historians have noted the symbolic role the veteran Fenian and 1916 proclamation signatory, Thomas J. Clarke, played as a ‘living link’ between the neo-Fenians of Easter 1916 and the previous generation of Irish revolutionaries. However, before 1914 the neo-Fenian claim to the revolutionary nationalist tradition was by no means unchallenged. For constitutional nationalists also claimed the legacy of the ‘men of ’67’. Although this now seems most implausible, at the time it was much more convincing, not least because of the presence of so many former Fenians in the Irish Parliamentary Party. In 1887 the R.I.C. estimated that 23 of the 83 Parnellite M.P.s had been Fenians before entering parliament. Paul Bew has argued that their presence influenced the ‘ideological tone’ of Parnellism, bringing an admiration for armed insurrection which, though emphasising its inexpediency, also stressed its nobility and heroic qualities.

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41

Kim, Dah. "「1916 부활절」을 통해 본 예이츠의 민족과 스피노자의 공동체". Yeats Journal of Korea 41 (30 червня 2013): 227–50. http://dx.doi.org/10.14354/yjk.2013.41.227.

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42

Dr., M. Vinoth Kumar. "A Comparative Stylistic Study of W.B. Yeats' "Easter 1916" and Subramaniya Bharathi's "Indian Republic"." Literary Druid 5, no. 2 (2023): 24–29. https://doi.org/10.5281/zenodo.7981919.

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<em>The comparative stylistic study involves analyzing and comparing the stylistic features of different literary works within a specific period or genre. This abstract explores a comparative analysis of two poems, "Easter 1916" by W.B. Yeats and the "Indian Republic" by Subramaniya Bharathi. The study examines their graphological, morphological, phonological, and semantic aspects to understand the unique stylistic choices employed by the poets. The analysis reveals the contrasting styles and themes of the poems, highlighting the diverse ways in which poets use stylistic techniques to convey their messages effectively. "Easter 1916" captures the rebellious spirit and struggle for Irish independence, while "Indian Republic" celebrates unity, equality, and national pride. The study underscores the significance of form and content in poetry and emphasizes the power of poetic techniques in conveying emotions, historical moments, and social reflections.</em>

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43

Smyth, Hannah, and Diego Ramirez Echavarria. "Twitter and feminist commemoration of the 1916 Easter Rising." Journal of Digital History 1, no. 1 (2021): 142–67. http://dx.doi.org/10.1515/jdh-2021-1006.

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44

Choi, Yunju, and Yoo Jin Choi. "Individual and Collective Trauma in Roxana and “Easter 1916”." Yeats Journal of Korea 62 (August 31, 2020): 285–300. http://dx.doi.org/10.14354/yjk.2020.62.285.

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45

Kunze, Svenja, and Brendan Power. "Capturing commemoration: the 1916 Easter Rising web archive project." Internet Histories 2, no. 1-2 (2018): 202–17. http://dx.doi.org/10.1080/24701475.2018.1446238.

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46

Collins, A. "The Richmond District Asylum and the 1916 Easter Rising." Irish Journal of Psychological Medicine 30, no. 4 (2013): 279–83. http://dx.doi.org/10.1017/ipm.2013.51.

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47

McIntyre, Anthony. "Marginalizing Memory: Political Commemorations of the 1916 Easter Rising." Studies in Arts and Humanities 2, no. 1 (2016): 5–16. http://dx.doi.org/10.18193/sah.v2i1.61.

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48

Chapman, Wayne K. "Joyce and Yeats: Easter 1916 and the Great War." New Hibernia Review 10, no. 4 (2006): 137–51. http://dx.doi.org/10.1353/nhr.2006.0000.

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49

Hargaden, Helena, and Keith Tudor. "The Irish Uprising of Easter 1916: A Psychopolitical Dialogue." Psychotherapy and Politics International 14, no. 3 (2016): 187–202. http://dx.doi.org/10.1002/ppi.1390.

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50

Kostick, Conor. "Book Review: Easter 1916: The Irish Rebellion Easter 1916: The Irish Rebellion, by TownshendCharles. Chicago, Illinois:Ivan R. Dee, 2006. $22.00.Pp. 480." Science & Society: A Journal of Marxist Thought and Analysis 73, no. 2 (2009): 281–83. https://doi.org/10.1521/siso.2009.73.2.261h.

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