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Journal articles on the topic 'Ireland, Patrick'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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1

Kaźmierczak, Małgorzata. "Kiedy żył św. Patryk? Rozważania nad chronologią życia Apostoła Irlandii." Vox Patrum 46 (July 15, 2004): 537–45. http://dx.doi.org/10.31743/vp.6857.

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The author of the article analyzes all theories on the chronology of St. Patrick's life - his birth date, the date of his coming to Ireland as a bishop, and his death. As there are two dates of his death mentioned in the Irish Annals: 461 and 493, the issue has been controversial, although traditional historiography assumes the second date is false. The author presents all the theories that arouse since the early forties when Thomas Francis O’Rahilly came up with the theory about the existence of two Patricks: Patrick Palladius (who came to Ireland in 431) and Patrick Briton. The traditional version, which is the only accepted by Polish historians, does not take into consideration the accounts of Prosper of Aquitaine and the time when these texts were written, and ignores the fact that the death of one of St. Patrick's disciples was mentioned in 535 or 537. The author presents her own version of events based on the above mentioned facts and the sentence found in the Irish Annals of Ulster under the year 553, that the relics of St. Patrick were translated after 60 years from his death by Colum Cille, indicating that the later date of his death is actually true. Finaly, the author suggests, that the date of St. Patrick's coming to Ireland in 432 was the date of his first coming to Ireland, as a slave rather than a bishop.

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2

O'Leary, Aideen. "An Irish Apocryphal Apostle: Muirchú's Portrayal of Saint Patrick." Harvard Theological Review 89, no. 3 (July 1996): 287–301. http://dx.doi.org/10.1017/s0017816000031904.

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In his Vita sancti Patricii, written in the late seventh century, Muirch depicts St. Patrick, the national apostle of Ireland who lived in the fifth century, with a number of interesting characteristics. In this paper I shall demonstrate that the sources behind Muirch's account of Patrick included biographies of New Testament apostles. These biographies provide a background in religious literature for some of the events which, according to Muirch, befall Patrick on his missionary journey around the island of Ireland.

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3

Collins, Gregory. ""Patrick of Ireland," by Noel D. O'Donoghue." Chesterton Review 17, no. 1 (1991): 76–78. http://dx.doi.org/10.5840/chesterton199117113.

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4

O'Loughlin, Thomas. "St. Patrick of Ireland: A Biography (review)." Catholic Historical Review 90, no. 4 (2004): 741–42. http://dx.doi.org/10.1353/cat.2005.0064.

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5

Joyce, Stephen J. "The six ages of Patrick: Yet another return to the dating question." Journal of the Australian Early Medieval Association 17, no. 1 (2021): 1–24. http://dx.doi.org/10.35253/jaema.2021.1.1.

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This article returns to the surviving texts of Patrick, apostle to Ireland, in order to refine further his floruit in the fifth century. It argues that Patrick's use of a classical scheme relating age to status clarifies the contexts for the autobiographical details of his life, and that these details can be correlated with the limited historical records that survive for this period. In connecting his excommunication of Coroticus to an Easter controversy c. 455, and his controversial elevation to an episcopal see to a dislocation in clerical authority in Britain c. 441, I argue that Patrick's formal clerical career c. 427-455 matches Richard Hanson's sophisticated literary arguments made in the latter third of the twentieth century. I also propose that the uncertainty over the date of Patrick's death (in a context of exile), as represented by various reports in the Irish and Welsh annals c. 457-493, is inconsequential to his formal period of authority.

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6

Maguire, C. Kelly, and John R. Graham. "Sedimentation and palaeogeographical significance of the Silurian rocks of the Louisburgh–Clare Island succession, western Ireland." Transactions of the Royal Society of Edinburgh: Earth Sciences 86, no. 2 (1995): 123–36. http://dx.doi.org/10.1017/s0263593300006386.

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ABSTRACTThere are three distinct Silurian successions exposed in South Mayo and North Galway, western Ireland, of which the Louisburgh-Clare Island succession is the most northerly. It is separated from the adjacent Croagh Patrick succession by the Emlagh Fault. Three of the formations (Strake Banded, Knockmore Sandstone, Bunnamohaun Siltstone) in this 1·5 km Louisburgh–Clare Island succession had previously been interpreted as intertidal to offshore marine deposits. Almost all the facies present display characteristics of fluvial sedimentation and there is evidence for a contemporaneous volcanic centre to the west of the present outcrop. The exceptions are some grey laminated mudrocks with a fragmentary fauna which are interpreted as lacustrine and which show striking similarities to parts of the Silurian inliers in the central Midland Valley of Scotland. Despite these similarities the evidence for direct connection between western Ireland and Scotland is unproven. Within western Ireland correlations are hindered by uncertainties of the age of the Louisburgh-Clare Island succession and the age span of the adjacent Croagh Patrick succession.

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7

Fowler, Joan. "Patrick Ireland and the One Way Line of Emigration." Circa, no. 21 (1985): 10. http://dx.doi.org/10.2307/25556946.

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8

Brett, David. "Patrick Ireland, Octagon Gallery Belfast, 8 June - 1 July." Circa, no. 47 (1989): 36. http://dx.doi.org/10.2307/25557460.

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9

Allen, Jo. "Patrick Ireland, Crawford Municipal Gallery, Cork, September - December 1995." Circa, no. 74 (1995): 65. http://dx.doi.org/10.2307/25562903.

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10

Garvin, Tom. "The Anatomy of a Nationalist Revolution: Ireland, 1858–1928." Comparative Studies in Society and History 28, no. 3 (July 1986): 468–501. http://dx.doi.org/10.1017/s001041750001402x.

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The Irish national revolution has been a long time dying. This is due in part to its artificial continuance in Northern Ireland and in part to the survival of its slogans, in fossilized form, as official symbols of the democratic regime in the Republic of Ireland. The main phase of the movement is, however, long over; even the ideological residue left by it is in an advanced state of decomposition, and Patrick Pearse and James Connolly have no intellectual heirs of any importance.

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11

Scriven, Richard. "Barefoot and Rosary-in-Hand: A Geography of Pilgrimage in Ireland." Boolean: Snapshots of Doctoral Research at University College Cork, no. 2014 (January 1, 2014): 173–78. http://dx.doi.org/10.33178/boolean.2014.35.

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Bare feet treaded carefully on gravel. Staves sounded rhythmically against the path. Backpacks, filled with diluted orange drinks and sandwiches, were tightened on backs. The pilgrimage had begun. Just after dawn on ‘Reek Sunday’, the last Sunday in July 2012, I had started my climb of Croagh Patrick along with thousands of other pilgrims from across Ireland and further afield. Toddlers and octogenarians, whole families and groups of friends, youth clubs and lone walkers, all merged into one in the ascent of this conical peak in Co Mayo. We were participating in the continuation of ancient customs stretching back millennia, although the modern pilgrimage centres on the belief that St Patrick spent 40 days in prayer on the summit. As each person embarked on the journey up the mountain, they became a ‘pilgrim’. Simultaneously, their beliefs, emotions and performances imbued the mountain with significance and sacredness. The place defines the ...

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12

McWilliams, Ellen. "Madness and Mother Ireland in the fiction of Patrick McCabe." Irish Studies Review 18, no. 4 (November 2010): 391–400. http://dx.doi.org/10.1080/09670882.2010.515844.

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13

O’Keeffe, Tadhg. "Religion, Landscape and Settlement in Ireland, from Patrick to Present." Landscapes 19, no. 2 (July 3, 2018): 173–74. http://dx.doi.org/10.1080/14662035.2018.1776005.

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14

Hitchens, David, and Patrick O'Farrell. "Comparative Performance of Small Manufacturing Firms Located in South Wales and Two English Regions." International Small Business Journal: Researching Entrepreneurship 9, no. 2 (January 1991): 64–70. http://dx.doi.org/10.1177/026624269100900205.

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DR DAVID HITCHENS IS WITH THE Department of Economics, Queen's University, Belfast, Northern Ireland, and Dr Patrick O'Farrell is a professor in the Departmetn of Town and Country Planning, Heriot-Watt University, Edinburgh, Scotland. This paper is the seventh in a serios comparing the perfomance, characteristics, and problesm of small firms affected by government regional policy in Britain and Ireland. The object is to isolate and assess the imporatance of locational desadvantages arising form manufacturing in those regional against the efectivenss of finacial incentives available, with the aim of identifying constraints on the growth of firms.

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15

Remport, Eglantina. "Language Revival and Educational Reform in Ireland and Hungary: Douglas Hyde, Patrick Pearse, Arthur Griffith." Acta Universitatis Sapientiae, Philologica 12, no. 1 (October 1, 2020): 27–41. http://dx.doi.org/10.2478/ausp-2020-0003.

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Abstract Patrick Pearse’s editorial in the journal of the Gaelic League, An Claidheamh Soluis, is the starting point of this essay that explores Irish perceptions of the Hungarian language question as it panned out during the early nineteenth century. Arthur Griffith’s The Resurrection of Hungary: A Parallel for Ireland (1904), to which Pearse refers in his editorial, is the focal point of the discussion, with the pamphlet’s/book’s reference to Count István Széchenyi’s offer of his one-year land revenue to further the cause of the Hungarian language at the Hungarian Diet of Pozsony (present-day Bratislava) in 1825. Széchenyi’s aspirations are examined in the essay in comparison with the ideals of Baron József Eötvös, Minister of Religious and Educational Affairs (1848; 1867–71), in order to indicate the strong connection that existed between the question of language use and religious and educational matters in Hungary. Similar issues were discussed in Ireland during the nineteenth century, providing further points of reference between Ireland and Hungary in the late nineteenth/early twentieth century. Finally, the debate between language revivalists and reformists is studied in some detail, comparing the case of Hungary between the 1790s and the 1840s with that of Ireland between the 1890s and the 1920s.

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16

Lynch, Paul. "“Ego Patricius, peccator rusticissimus”: The Rhetoric of St. Patrick of Ireland." Rhetoric Review 27, no. 2 (March 25, 2008): 111–30. http://dx.doi.org/10.1080/07350190801921735.

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17

Moran, Angela. "Hail ambiguous St Patrick: sounds of Ireland on parade in Birmingham." Irish Studies Review 20, no. 2 (May 2012): 157–78. http://dx.doi.org/10.1080/09670882.2012.679214.

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18

Nugent, Dermot. "Eugene Patrick Jones, formerly Medical Superintendent, Gransha Hospital, Londonderry, Northern Ireland." Psychiatric Bulletin 17, no. 6 (June 1993): 378–79. http://dx.doi.org/10.1192/pb.17.6.378-b.

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19

Limond, David. "The schoolmaster of all Ireland: The progressive credentials of Patrick Henry Pearse 1879‐1916." History of Education Review 34, no. 1 (June 24, 2005): 63–73. http://dx.doi.org/10.1108/08198691200500005.

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Patrick Pearse’s status in Ireland today oscillates between the iconic and kitsch: he was recently voted by readers of a newspaper as the person whom they would most like to see commemorated by a statue or monument in central Dublin (though this proposal has not met with universal approval even with that publication’s staff) and as one of the most important Irish heroes by readers of another paper. But it also possible to buy chess piece like statuettes or figurines of this national hero in tourist souvenir shops as one might buy model or tin soldiers. However, Pearse has consistently, and often fulsomely, been praised for his educational work and ideas, even by those who are otherwise critics, being described by one as ‘stimulating and, for Ireland at least, novel’ in this respect.

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20

RICE, A. H. N., and D. M. WILLIAMS. "Caledonian strike-slip terrane accretion in W. Ireland: insights from very low-grade metamorphism (illite–chlorite crystallinity and b0parameter)." Geological Magazine 147, no. 2 (October 5, 2009): 281–98. http://dx.doi.org/10.1017/s0016756809990446.

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AbstractAnalysis of pelites with detrital white-micas in the Clew Bay–Galway Bay segment of the Irish Caledonides indicates that b0data from whole-rock and < 2 μm fractions generally show differences smaller than the errors of the method, irrespective of (001) illite crystallinity values, probably due to metamorphic recrystallization. Intermediate pressure metamorphism of the Ordovician–Silurian Clew Bay Group indicates slow subduction, allowing partial thermal re-equilibration before exhumation. In contrast, the Croagh Patrick Group Laurentian shelf-sediments underwent high-pressure alteration, suggesting rapid subduction/exhumation, synchronous with strike-slip faulting. The Murrisk Group, which underwent high-intermediate pressure metamorphism in an Ordovician back-arc, forms a separate terrane to the Croagh Patrick Group to the north and also to the Ordovician Lough Nafooey and Tourmakeady groups and Rosroe Formation in the south, in which low-intermediate pressure alteration occurred. These, together with the Silurian North Galway Group, may have undergone heating due to movement over or deposition on the hot Gowlaun Detachment as the Connemara Dalradian was exhumed. The South Connemara Group also underwent a high-pressure alteration, consistent with its inferred subduction environment. Evidence of contact alteration, due to known or inferred buried late- to post-Caledonian granitoid plutons, has been found in the Clew Bay, Louisburg–Clare Island, Croagh Patrick, Murrisk and South Connemara groups. These show evidence of lower-pressure alteration than the surrounding country-rocks.

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21

Redshaw, Thomas Dillon. "‘The Dolmen Poets’: Liam Miller and Poetry Publishing in Ireland, 1951–1961." Irish University Review 42, no. 1 (May 2012): 141–54. http://dx.doi.org/10.3366/iur.2012.0013.

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With the publication of The Dolmen Miscellany (1962) and the inception of Poetry Ireland the same year, Liam Miller's Dolmen Press came to represent artistically and commercially Irish poets and their works within the Republic of Ireland and abroad. In Miller's publishing practice, the liberal notion of ‘Poetry Ireland’ had come to supplant a narrower one: the idea of the ‘Dolmen Poets.’ As the nineteen fifties drew to a close, the Dolmen Poets were Padraic Colum and Austin Clarke (but not Patrick Kavanagh), Richard Murphy, John Montague, and especially Thomas Kinsella. In Dolmen's earliest years, however, the notion of the ‘Dolmen Poets’ had entailed other figures – David Marcus, Donald Davie, Valentin Iremonger – as well as a “group” editorial method and small, economical print format suited to Dolmen's elementary technical facilities. When, in the ‘Dolmen Poets” format Miller printed the programme for the famous, three-way reading by Murphy, Montague, and Kinsella at the Royal Hibernian Hotel on 3 February 1961, both the occasion and the souvenir programme signalled Miller's embracing of the concept of ‘Poetry Ireland’.

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22

Speer, John K. "Doherty v. U.S. Department of Justice." American Journal of International Law 85, no. 2 (April 1991): 345–48. http://dx.doi.org/10.2307/2203070.

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This case is the latest in a series of actions brought in the United States since 1984 that have resulted in court and administrative decisions on the claim of asylum by, and attempt at extradition of, the plaintiff, Joseph Patrick Doherty, a native of Northern Ireland and subject of the United Kingdom and its Colonies. He was admittedly a member of the Provisional Irish Republican Army and was convicted in absentia, in Northern Ireland, of murder of a British Army officer there in 1980. In the instant case, the plaintiff sought review by the United States Court of Appeals for the Second Circuit of two administrative decisions by successive Attorneys General of the United States (one by Edwin Meese in June 1988, and the other by Richard Thornburgh in July 1989).

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23

Hanna, Julian. "‘BLAST First (from politeness) ENGLAND’: The Manifesto in Britain and Ireland." Modernist Cultures 12, no. 2 (July 2017): 297–315. http://dx.doi.org/10.3366/mod.2017.0172.

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Aside from the familiar story of Vorticists and Imagists before the war, no detailed analysis of manifestos in Britain (or Ireland) exists. It is true that, by 1914, there had been such an upsurge in manifesto writing that a review of BLAST in The Times (1 July 1914) began: ‘The art of the present day seems to be exhausting its energies in “manifestoes.”’ But after the brief fire ignited by the arrival of Italian Futurism died out, Britain again became a manifesto-free zone. Or did it? While a mania for the militant genre did not take hold in Britain and Ireland the same way it did in France, Italy, Germany, or Russia, the manifesto did enjoy a small but dedicated following that included Whistler, Wilde, and Yeats; Patrick Geddes and Hugh MacDiarmid; Wyndham Lewis and Ezra Pound; Dora Marsden and Virginia Woolf; and Auden, MacNeice, and Spender. Through these and other figures it is possible to trace the development of a manifesto tradition specific to Britain and Ireland.

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24

Beavis, Mary Ann. "Six Years a Slave: The Confessio of St Patrick as Early Christian Slave Narrative." Irish Theological Quarterly 85, no. 4 (August 17, 2020): 339–51. http://dx.doi.org/10.1177/0021140020948324.

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This article interprets St Patrick’s Confessio, supplemented by his Letter to the Soldiers of Coroticus, in the light of North American slave narratives, arguing that Patrick’s account of his enslavement in Ireland shares many of the characteristics of North American slave narratives identified by James Olney. In addition, Patrick’s account of his conversion shares all of the characteristics of North American slave conversions discussed by Albert J. Raboteau. As such, although not intended as such, Patrick’s confession can be described as the only extant example of an early Christian slave narrative, which makes it of great significance for the study of slavery in early Christianity.

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25

Windsor, Seán. "Language Performed/Matters of Identity, Patrick Ireland, Orchard Gallery, Derry July/August 1998." Circa, no. 85 (1998): 56. http://dx.doi.org/10.2307/25563323.

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26

Tipton, Gemma, and Patrick Ireland. "Without You There Isn't Anything: Patrick Ireland in an Interview with Gemma Tipton." Circa, no. 115 (2006): 48. http://dx.doi.org/10.2307/25564402.

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27

Rafferty S J, Oliver. "Religion, Landscape & Settlement in Ireland: From Patrick to Present, by Kevin Whelan." English Historical Review 135, no. 573 (April 2020): 440–41. http://dx.doi.org/10.1093/ehr/ceaa055.

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28

Ewbank, Antônio. "Ouro dos tolos." ARS (São Paulo) 11, no. 21 (June 30, 2013): 112. http://dx.doi.org/10.11606/issn.2178-0447.ars.2013.64463.

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<p>Este texto conta os assuntos com pedras, empilhando-os à maneira de Robert Smithson (1938-1973). Em 1965, o artista norte-americano apresentou pela primeira vez a obra dupla aqui em questão, de nome Quick Millions. Ao lado do objeto, uma pequena declaração fora redigida pelo artista para o catálogo da mostra ART ‘65: Lesser Known and Unknown Painters / Young American Sculpture – East to West, editado por Brian O’Doherty (Patrick Ireland). A fim de que a matéria impressa não aparecesse só ou mal acompanhada. Vem daí um monte de complicações.</p>

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29

Mikhailova, Tatyana. "February 1st in Ireland (Imbolc and/or LáFhéile Bride): From Christian Saint to Pagan Goddess." Yearbook of Balkan and Baltic Studies 3 (December 2020): 85–108. http://dx.doi.org/10.7592/ybbs3.05.

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Like in many countries of Europe, the 1st of February (Imbolk, the Brigid’day) in Ireland marks the beginning of Spring and is connected with some fertility rites. In old rural Ireland the people spent time watching hedgehogs (to see one was a good weather sign), preparing and eating special food, making straw girdles and caps, putting red ribbons on their houses (Brat Bride ‘Brigit’s cloak’), making special Brigit’s crosses and straw dolls, called Brideog, to visit a sacred spring which had a magic healing and anti-sterile power (wells and springs, worshiped in pagan Ireland, were prohibited by St. Patrick), and finally singing protective charms. In modern urban Ireland all these rites remind in the past, but the Brigid’day is not forgotten or abandoned. In this article, the author tries to outline three main ‘tracks’ of the old tradition: 1. Pseudo-folkloric (fake-lore): singing, dancing, making crosses, storytelling etc. 2. Pseudo (Vernacular)-Catholic: early mass and pilgrimages to the places connected with St. Brigit, especially – sacred wells. 3. “Neo-paganic”: special dresses, red ribbons, ritual dancing, fires, divinations of the future, bath in the sacred water etc. (in the most part – performed by women). Collecting material for the classification, the author outlined a special new direction of ‘shared spirituality’ representing presumably a new mode of collective behavior in modern urban societies.

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30

Rees, Lovat V. C. "Richard Maling Barrer. 16 June 1910–12 September 1996." Biographical Memoirs of Fellows of the Royal Society 44 (January 1998): 37–49. http://dx.doi.org/10.1098/rsbm.1998.0003.

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Richard Maling Barrer, the founding father of zeolite chemistry and a dominant figure in membrane science, died peacefully at his home in Chislehurst, Kent, on Thursday 12 September 1996 after a six year battle with cancer. The international zeolite community has lost its most important member. Richard Barrer was born in Wellington, New Zealand, on the 16 June 1910. His father, Thomas Robert Barrer, was born in Ireland in 1863, while his mother, Nina Agatha Rosamond (nee Greensill), was born in Picton, New Zealand, in 1879. Richard Barrer was one of four children: Moyna Ethel, born 1906; Bryan Amherst, born 1908; R.M.B.; and Patrick Roberts, born 1914.

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31

Gilley, Sheridan. "Canon Patrick Augustine Sheehan: Priest and Novelist." Studies in Church History 48 (2012): 397–422. http://dx.doi.org/10.1017/s0424208400001479.

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‘The primary object of a novelist is to please’, said Anthony Trollope, but he also wanted to show vice punished and virtue rewarded. More roundly, Somerset Maugham declared that pleasing is the sole purpose of art in general and of the novel in particular, although he granted that novels have been written for other reasons. Indeed, good novels usually embody a worldview, even if only an anarchic or atheist one, and the religious novel is not the only kind to have a dogma at its heart. There is the further issue of literary merit, which certain modern Catholic novelists such as Evelyn Waugh and Graham Greene have achieved, giving the lie to Newman’s assertion that in an English Protestant culture, a Catholic literature is impossible. But Newman and his fellow cardinal Wiseman both wrote novels; Wiseman’s novel, Fabiola, with its many translations, had an enthusiastic readership in the College of Cardinals, and was described by the archbishop of Milan as ‘a good book with the success of a bad one’. Victorian Ireland was a predominantly anglophone Catholic country, and despite poor literacy rates into the modern era, the three thousand novels in 1940 in the Dublin Central Catholic Library indicate a sizeable literary culture, comparable to the cultures of other Churches. The ‘literary canons’ who contributed to this literature around 1900 included the Irishman Canon Patrick Augustine Sheehan, the subject of this essay; another Irishman, Canon Joseph Guinan, who wrote eight novels on Irish rural life; Canon William Barry, the son of Irish immigrants in London, whose masterpiece was the best-selling feminist novel, The New Antigone; Henry E. Dennehy, commended by Margaret Maison in her classic study of the Victorian religious novel; and the prolific Monsignor Robert Hugh Benson, the convert son of an archbishop of Canterbury. Catholic writers were often ignored by the makers of the contemporary Irish literary revival, non-Catholics anxious to separate nationalism from Catholicism (sometimes by appealing to the nation’s pre-Christian past), but this Catholic subculture is now being studied.

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32

Hustler, Kit, and Carl Vernon. "Michael Patrick Stuart Irwin 1 July 1925 Donaghee, Ireland – 13 September 2017 Litcham, Norfolk, UK." Ostrich 89, no. 3 (July 3, 2018): 291–93. http://dx.doi.org/10.2989/00306525.2018.1466020.

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33

Moore-McCann, Brenda. "Art matters: How art and medicine intersect in the art of Brian O’Doherty/Patrick Ireland." Journal of Medical Biography 28, no. 1 (October 3, 2017): 46–51. http://dx.doi.org/10.1177/0967772017733643.

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This essay discusses the influence of a medical training on the art practice of one of the seminal thinkers and art practitioners of the 20th century, Brian O’Doherty. Using selected artworks like the ‘Portrait of Marcel Duchamp’ (1966) that uses an electrocardiographic tracing of the older artist's heart, it demonstrates this link. However, in this artist’s hands, the work moves beyond this link to challenge a number of conventions within art itself.

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34

Barnard, T. C. "The South Sea Bubble and Ireland: Money, Banking and Investment, 1690–1721, by Patrick Walsh." English Historical Review 131, no. 549 (April 2016): 463–65. http://dx.doi.org/10.1093/ehr/cew028.

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35

Fisher, Donald M. "Born in Ireland, Killed at Gettysburg: The Life, Death, and Legacy of Patrick Henry O'Rorke." Civil War History 39, no. 3 (1993): 225–39. http://dx.doi.org/10.1353/cwh.1993.0074.

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36

Wilks, Brian. "The Meaning of Exile: The Importance of the Reverend Patrick Brontë’s Early Years in Ireland." Brontë Studies 43, no. 2 (March 6, 2018): 156–63. http://dx.doi.org/10.1080/14748932.2018.1425041.

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37

Scriven, Richard. "Pilgrim and path: the emergence of self and world on a walking pilgrimage in Ireland." cultural geographies 27, no. 2 (September 16, 2019): 261–76. http://dx.doi.org/10.1177/1474474019876622.

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This article foregrounds the pilgrim, as a relational identity, to explore the co-emergence of self and world through embodied spatial practices. The pilgrim, as a liminal and mobile figure, is aligned with Maurice Merleau-Ponty’s phenomenological concept of the ‘flesh’, which presents subject and object as co-incipient. An auto-ethnographic study of the Croagh Patrick pilgrimage in the west of Ireland combines interview accounts from research participants and my own fieldwork experiences. This journey into the performative and liminal aspects of pilgrimages examines of how pilgrim and path emerge in an intermeshing of body and landscape, the spiritual and material and culture and praxis. In mobilising the figure of the pilgrim, this article contributes to disciplinary discussions concerning phenomenology/post-phenomenology, while highlighting the significance of pilgrimage as a purposeful performance.

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38

Scriven, Richard. "Video methodologies and engaging with mobilities." Chimera 26, no. 2012/2013 (September 11, 2013): 59–68. http://dx.doi.org/10.33178/chimera.26.8.

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The use of video in geographic research is becoming increasingly common, particularly in the study of bodies, practices and mobilities. It is being employed as one of a number of research methods to access and engage with movements as they are occurring in place. This article reviews the literature surrounding methodological developments and discussions of the role of video. A short video clip of people climbing Croagh Patrick, Co. Mayo Ireland, on a main pilgrimage day, is explored and interpreted as an example of a way in which video can be used in this type of research. The movements and moments in the recording will be analysed and related to themes with in the geographies of mobilities.

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39

Chambers, Liam. "Patrick Boyle, The Irish Colleges and the Historiography of Irish Catholicism." Studies in Church History 49 (2013): 317–29. http://dx.doi.org/10.1017/s0424208400002217.

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More than forty Irish colleges were established in France, Spain, Portugal, the Italian States and the Austrian Empire between the 1580s and 1690s to cater for a diverse range of Irish Catholic students and priests who had travelled to the continent to pursue higher education. The colleges were a significant feature of Irish Catholicism, most obviously in the early modern period, and they have therefore attracted substantial attention from historians. The first modern attempts to write their histories appeared in the later nineteenth century and were heavily influenced by a Rankean emphasis on primary sources, as well as contemporary Irish Catholic nationalism. If the dominant historiography of the period emphasized the persecution of the ‘penal era’, then the existence of a network of Irish colleges producing redoubtable clergy for the Irish mission helped to explain how the Catholic Church survived in Ireland. In this paradigm, the production of priests was the main role bestowed on the colleges. This essay examines the foremost early historian of the colleges, and of the viewpoint just oudined, the Vincentian priest and superior of the Irish College in Paris, Patrick Boyle. In 1901 he produced the first book-length history of an Irish college: The Irish College in Paris from 1578 to 1901.

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Wolf, Nicholas. "Native and Non-native Saints in Eighteenth and Nineteenth-Century Irish-Language Charm Historiolas." Acta Ethnographica Hungarica 64, no. 2 (December 2019): 327–34. http://dx.doi.org/10.1556/022.2019.64.2.5.

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AbstractAn examination of surviving healing charm texts originating in Ireland between 1700 and the mid-nineteenth century suggests a strong link between the contents of this corpus and a select few national saints (Columcille, Bridget, and Patrick) and international Catholic religious figures (Christ, Mary, and the Apostles). By contrast, local Irish saints, which otherwise figure so prominently in religious practices of the time, are significantly underrepresented in the Irish charm corpus of this time period. This essay looks at the long-term status of highly localized saints in religious and medical discourse, the effect of church centralization in the late eighteenth and early nineteenth century, and the rise of select national saints as factors in this feature of the Irish charms.

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McFadden, Hugh. "‘Our own fastidious John Jordan’: Poet, Literary Editor, Critic." Irish University Review 42, no. 1 (May 2012): 124–40. http://dx.doi.org/10.3366/iur.2012.0012.

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For more than three decades, John Jordan (1930–88) was one of the most astute and perceptive literary critics in Ireland. As editor of the magazine Poetry Ireland in the Sixties he helped to revive Dublin as a significant literary centre, maintaining friendships with Patrick Kavanagh, Brendan Behan, and Austin Clarke. Himself a poet in the late modernist mode and a writer of witty and idiosyncratic short stories about the bohemian Dublin of the Forties and Fifties, Jordan was equally well-known as a drama critic, a staunch advocate of the later plays of Sean O'Casey, a defender of Joyce and Beckett, and a champion of the work of women authors including Kate O'Brien and the playwright Teresa Deevy. A child prodigy who corresponded with the famous English drama critic James Agate and evaluated play scripts for Edwards and MacLiammóir at the Gate Theatre, where he also acted, John Jordan distinguished himself as a scholarship student at Pembroke College Oxford and at UCD, where he lectured brilliantly on English literature. He was also a noted broadcaster on radio and TV programmes such as the Thomas Davis Lectures, Sunday Miscellany, and the TV book programme Folio.

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O’Donoghue, Tom. "Stanley’s letter: the national school system and inspectors in Ireland 1831–1922, by Patrick F. O’Donovan." History of Education 48, no. 1 (April 19, 2018): 143–45. http://dx.doi.org/10.1080/0046760x.2018.1427806.

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Darcy, Eamon. "Michael Brown and Seán Patrick Donlan, eds, The Laws and Other Legalities of Ireland, 1689–1850." European History Quarterly 44, no. 4 (September 23, 2014): 722–24. http://dx.doi.org/10.1177/0265691414547183b.

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Zuk, Patrick. "Translating National Identity into Music: Representations of “Traditional Ireland” in A. J. Potter’s Television Opera Patrick." Études irlandaises, no. 35-2 (December 30, 2010): 81–97. http://dx.doi.org/10.4000/etudesirlandaises.1977.

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Nunn, Nicola. "Deaf studies in Ireland Edited by Patrick McDonnell, McLean Publishers, Coleford, 2004, pp.208, ISBN: 0946252572." Deafness & Education International 8, no. 1 (2006): 49–50. http://dx.doi.org/10.1002/dei.18.

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Craddock, Patrick. "Western media ‘elite’models challenged by PNG research." Pacific Journalism Review : Te Koakoa 17, no. 2 (October 31, 2011): 210–13. http://dx.doi.org/10.24135/pjr.v17i2.358.

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Reviewed book edited by Evangelia Papoutsaki, Michael McManus and Patrick Matbob Publication date: October, 2011 More than 20 authors have been included in Communication, Culture and Society in Papua New Guinea: Yu Tok Wanem? This should surely be the book of the month on media in the Pacific. The editors have divided the book into four themes focusing on: mainstream media issues; social issues; information gaps and development issues, and the search for solutions. A glance at the mini-profiles of the authors show that many come from a range of PNG backgrounds, including the Highlands, Bougainville, New Ireland, Manus and East New Britain. Also represented in the book are well-known media academics from New Zealand and Australia.

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Collombier-Lakeman, Pauline. "Prophesying Revolution: The Example of 'The Battle of Moy' (1883)." Review of Irish Studies in Europe 2, no. 2 (October 24, 2018): 55–69. http://dx.doi.org/10.32803/rise.v2i2.1885.

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In Voices Prophesying War: Future Wars 1763-3749 (1992), I. F Clarke contends that 1871 inaugurated the emergence of a new type of predictive literature, which, in the next decades, became more ‘violent’, ‘vindictive’, and often ‘nationalistic’. The 1916 Rising was prepared in secret but the months and years immediately preceding it witnessed the publication of several well-known works of fiction clearly anticipating the armed revolution that was to come. Patrick Pearse’s plays such as The King (1914) or The Master (1915) have been interpreted as texts exploring the notions of redemptive self-sacrifice and violence as a means to achieve national independence. Similarly, The Revolutionist, a slightly earlier play by Terence MacSwiney (1912), may be read as a rejection of mere Home Rule and a plea for action and self-sacrifice. However, the idea that only an armed revolution could work as a viable solution to obtain Ireland’s independence was clearly toyed with decades earlier, notably in the anonymously published The Battle of Moy (1883). This article will examine this lesser known text in order to show how this example of 19th-century nationalist science fiction might have fostered the idea that only violent action and war could turn Ireland into a nation.

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OHLMEYER, JANE H. "THE ‘OLD’ BRITISH HISTORIES?" Historical Journal 50, no. 2 (May 9, 2007): 499–512. http://dx.doi.org/10.1017/s0018246x07006176.

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Protestant war: the ‘British’ of Ireland and the wars of the three kingdoms. By Robert Armstrong. Manchester: Manchester University Press, 2005. Pp. viii+261. ISBN 0-7190-6983-1. £55.00.The origins of sectarianism in early modern Ireland. Edited by Alan Ford and John McCafferty. Cambridge: Cambridge University Press, 2005. Pp. ix+249. ISBN 0-521-83755-3. £50.00.Scottish communities abroad in the early modern period. Edited by Alexia Grosjean and Steve Murdoch. Leiden: Brill Academic Press, 2005. Pp. xxi+417. ISBN 90-04-14306-8. €147.00.Lord Broghill and the Cromwellian union with Ireland and Scotland. By Patrick Little. Woodbridge: Boydell Press, 2004. Pp. xvi+270. ISBN 184383099X. £50.00.The British revolution, 1629–1660. By Allan Macinnes. Houndsmills: Palgrave Macmillan, 2005. Pp. xi+337. ISBN 0-333-59749-4. £59.50.1659: the crisis of the Commonwealth. By Ruth E. Mayers. Woodbridge: Boydell Press, 2004. Pp. xii+306. ISBN 0861932684. £45.00.The English Atlantic in an age of revolution, 1640–1661. By Carla Gardina Pestana. Cambridge, MA: Harvard University Press, 2004. Pp. xiii+342. ISBN 0-674-01502-9. £32.95.Politics and war in the three Stuart kingdoms, 1637–1649. By David Scott. Houndsmills: Palgrave Macmillan, 2004. Pp. xiv+233. ISBN 0-333-65873-6. £52.50.The Irish and British wars, 1637–1654: triumph, tragedy, and failure. By Scott Wheeler. London: Routledge, London, 2002. Pp. x+272. ISBN 0415221315. £32.50.Britain in revolution, 1625–1660. By Austin Woolrych. Oxford: Oxford University Press, 2002. Pp. xi+814. ISBN 0-19-820081-1. £25.00.

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Brady, C. "Theatre of Crisis: The Performance of Power in the Kingdom of Ireland, 1662-92, by Patrick Tuite." English Historical Review CXXVII, no. 526 (May 17, 2012): 729–31. http://dx.doi.org/10.1093/ehr/ces096.

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O’Rourke, Deirdre. "Theatre of Crisis: The Performance of Power in the Kingdom of Ireland, 1662–1692 by Patrick Tuite." Theatre Journal 66, no. 1 (2014): 167–68. http://dx.doi.org/10.1353/tj.2014.0020.

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