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Journal articles on the topic 'Irish Jews'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Landy, David. "Zionism, Multiculturalism and the Construction of Irish-Jewish Identity." Irish Journal of Sociology 16, no. 1 (June 2007): 62–79. http://dx.doi.org/10.1177/079160350701600104.

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This paper examines the construction of Irish-Jewish identity, through the prism of the Ireland–Israel soccer match in 2005. While, under the terms of ‘celebratory multiculturalism’ Irish Jews were able to use joke-work to bat away the implied loyalty test of ‘which side are you on’, the pro-Palestinian political mobilisation on the day of the match was more problematic. Within the narrative of Irish Zionism, these pro-Palestinian activities were linked to antisemitism, an interpretation which alienates Jews from those left-liberal elements in Irish society most open to a reading of Jewishness as part of a multicultural Ireland and re-inscribes Jews as ‘a people apart’.

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2

Hanley, Brian. "‘The Irish and the Jews have a good deal in common’: Irish republicanism, anti-Semitism and the post-war world." Irish Historical Studies 44, no. 165 (May 2020): 57–74. http://dx.doi.org/10.1017/ihs.2020.5.

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AbstractThis article examines how anti-Semitism influenced republican politics in revolutionary Ireland. It looks at Irish republican attitudes toward Jews, including examples of anti-Semitism. Jews were a visible minority in Ireland and one that was sometimes seen as unionist politically. This article illustrates how conspiracy theories about Jewish influence sometimes featured in Irish nationalist tropes, but were far more common in British and unionist discourses regarding events in Ireland. It also shows how individual Jews took part in revolutionary activities, even as some republicans expressed suspicion about them. Outside Ireland, Irish revolutionaries interacted with Jews in several locations, particularly the United States. There was often cooperation in these settings and both groups expressed solidarity towards one another.

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3

Kenny, Colum. "James Larkin and the Jew’s Shilling." Irish Economic and Social History 44, no. 1 (September 18, 2017): 66–84. http://dx.doi.org/10.1177/0332489317728755.

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The relationship of Irish radicals and socialists to Jews in the decades before Irish independence was an ambivalent one. Neither political activists nor trade union leaders were immune to infection by anti-Semitic tropes. An influx of poor Jewish immigrants to Ireland around the end of the nineteenth century threatened the identity of Irish nationalists and workers, at a time when many Irish were forced by economic circumstances to emigrate. The article concludes that statements by James Larkin and other Irish labour activists and reformers about Jews, expressed in print in the early twentieth century, reflected a mixture of attitudes.

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4

Wynn, Natalie. "“REMEMBER, REFLECT, REIMAGINE”: Jews and Irish nationalism through the lens of the 1916 centenary commemorations." Kultura Popularna 1, no. 50 (September 10, 2017): 4–25. http://dx.doi.org/10.5604/01.3001.0010.4073.

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5

Gitelman, Zvi. "Judaism and Jewishness in the USSR: Ethnicity and Religion." Nationalities Papers 20, no. 01 (1992): 75–86. http://dx.doi.org/10.1080/00905999208408227.

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American Jews often treat their religion and ethnicity as coterminous. In the Soviet Union religion and ethnicity are formally more distinct, through in most people's minds the two are closely related. American society generally considers Jews both an ethnic and religious group. There is a strong correlation between religion and ethnicity among other groups—for example between Irish and Polish ethnicity, on the one hand, and Catholicism, on the other. But since Catholicism is a universal religion—to say “Irish” or “Polish” is usually is to say “Catholic”—the converse is not true, since to say “Catholic” may also imply French, Spanish, Italian, Brazilian or many other ethnicities.

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6

O’Brien, Dan. "‘Why will you Jews not accept our culture, our religion and our language?’: James Joyce’s Jew through the Eyes of Jewish America." Boolean: Snapshots of Doctoral Research at University College Cork, no. 2014 (January 1, 2014): 119–22. http://dx.doi.org/10.33178/boolean.2014.23.

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Just as James Joyce is the most important writer since Shakespeare, his Jewish-Irish character, Ulysses’ Leopold Bloom, is the most fascinating fictional Jew since Shylock. All authors must struggle with Joyce’s overwhelming legacy, but what of writers who are themselves Jewish? How do they envisage Bloom and relate to his complex sense of identity—as a Jew, as an Irishman, but most fundamentally as a human being? The three greatest Jewish American writers of the twentieth century, Philip Roth, Bernard Malamud, and Saul Bellow, were all deeply influenced by Joyce. Each of them responded to Joyce’s masterpiece by rewriting it from the perspective of an American Jew—just as Ulysses itself is an Irish rewriting of Homer’s Odyssey. What draws these authors to Joyce? Is it their shared heritage of exile and a lost homeland, or Joyce’s powerful use of language? When asked how one can tell if a novel is Jewish ...

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7

Beatty, Aidan. "Jews and the Irish nationalist imagination: between philo-Semitism and anti-Semitism." Journal of Jewish Studies 68, no. 1 (April 1, 2017): 116–36. http://dx.doi.org/10.18647/3304/jjs-2017.

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8

Diner, H. R. "The Colors of Zion: Blacks, Jews, and Irish from 1845 to 1945." Journal of American History 99, no. 1 (May 22, 2012): 345. http://dx.doi.org/10.1093/jahist/jas034.

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9

Bauerlein, M. "The Colors of Zion: Blacks, Jews, and Irish from 1845 to 1945." Common Knowledge 19, no. 1 (December 14, 2012): 141–42. http://dx.doi.org/10.1215/0961754x-1815908.

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10

Kenefick, William. "The Jews and Irish in Modern Scotland: Anti-Semitism, Sectarianism and Social Mobility." Immigrants & Minorities 31, no. 2 (April 9, 2013): 189–213. http://dx.doi.org/10.1080/02619288.2013.781751.

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11

Heindl, Brett S. "Transnational Activism in Ethnic Diasporas: Insights from Cuban Exiles, American Jews and Irish Americans." Journal of Ethnic and Migration Studies 39, no. 3 (March 2013): 463–82. http://dx.doi.org/10.1080/1369183x.2013.733864.

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12

Hotten-Somers, D. M. "The Colors of Zion: Blacks, Jews, and Irish from 1845 to 1945. George Bornstein." MELUS: Multi-Ethnic Literature of the United States 38, no. 1 (February 27, 2013): 174–75. http://dx.doi.org/10.1093/melus/mls005.

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13

Urban, Eva. "Lessing's Nathan the Wise: from the Enlightenment to the Berliner Ensemble." New Theatre Quarterly 30, no. 2 (May 2014): 183–96. http://dx.doi.org/10.1017/s0266464x14000396.

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Lessing's Nathan the Wise (1779), exemplary for its enlightenment and humanist ideals, assembles Jews, Christians, and Muslims in dialogue during the medieval crusades in Jerusalem. Their encounters allow them to transcend conflict, to recognize their common humanity, and to resolve their differences through dialectical discourse and group arguments. In this article Eva Urban looks closely at the representation of enlightenment in this play and examines the potential role of plays and theatre practice in developing autonomous citizenship and intercultural understanding. Particular reference is made to the 2013 Berliner Ensemble production of Nathan the Wise in relation to aesthetic debates about modern political drama. Eva Urban is a British Academy Postdoctoral Research Fellow at the Faculty of English, University of Cambridge, and an Associate of Clare Hall, Cambridge. She is the author of Community Politics and the Peace Process in Contemporary Northern Irish Drama (Peter Lang, 2010) and has published a number of articles on political drama and Irish studies.

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14

Watt, Stephen. "Brendan Behan, Borscht Belt Comedian." Irish University Review 44, no. 1 (May 2014): 149–64. http://dx.doi.org/10.3366/iur.2014.0108.

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‘New York humour is largely an Irish-Jewish creation’ (Ulick O'Connor, Brendan Behan, 1970). Brendan Behan, of course, was not a professional ‘stand-up comedian’ in the strictest sense of the term, although he possessed the wit and performative skills to succeed as one, as he proved countless times in Dublin pubs and onstage at the Blue Angel in New York to an audience that included Shelley Berman, who in fact was a Borscht Belt comedian. And, unlike Milton Berle, Alan King, Jackie Mason, Henny Youngman, and scores of comedians, he did not appear at venues in the Catskill Mountains some 100 miles north-northwest of New York City known as the ‘Borscht Belt’ because of its predominant clientele of Jews, although he and his wife Beatrice enjoyed a long weekend in Margaretville, New York, in August, 1961. When Behan came to America in 1960, however, he quickly became a star and joined a circle of celebrities that prominently included Jewish intellectuals and comedians responsible for what Ulick O'Connor regards as the Irish-Jewish core of New York humour. Indeed, Behan's affection for New York originates not only in his frequent visits to Irish bars on Third Avenue, as Michael O'Sullivan observes, but also in his interactions with Jewish-American friends and his uncanny familiarity with Jewish culture. The rowdy, even notorious, celebrity Behan shared with such figures as Norman Mailer informs the New York humour to which Behan contributed, making him more than an avatar of the Stage Irishman that some Irish-Americans despised. Rather, he often performed an eccentric Irish Jewishness central to American comedy of the 1960s.

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15

Farebrother, Rachel. "The Colors of Zion: Blacks, Jews, and Irish from 1845 to 1945 by George Bornstein." James Joyce Quarterly 49, no. 2 (2012): 392–95. http://dx.doi.org/10.1353/jjq.2012.0012.

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16

Scheiber, Andrew J. "The Colors of Zion: Blacks, Jews, and Irish from 1845 to 1945 (review)." New Hibernia Review 15, no. 4 (2011): 149–52. http://dx.doi.org/10.1353/nhr.2011.0060.

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17

Walsh, Katherine. "One Church and Two Nations: a Uniquely Irish Phenomenon?" Studies in Church History. Subsidia 6 (1990): 81–98. http://dx.doi.org/10.1017/s0143045900001198.

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The Reformation in the sixteenth century brought with it the complex and—for contemporary religious and political groupings—unacceptable phenomenon of religious plurality. In the Middle Ages citizenship as an independent concept scarcely existed, and tacit assumptions about the function of Church-State relations rested on the view that all inhabitants of the polity were members of the Christian respublica. There were, of course, some specific, necessary, and therefore tolerable exceptions, such as Jews in many, but not in all countries. Heretics and infidels, who did not conform to these specifications, were therefore regarded as legitimate targets for repression, even for physical violence, in the complex machinery of the Inquisition and in the ideology of the crusades. The Reformation brought about a reversal of this monolithic thinking about the nature of the Christian polity. Faced with plurality of religious ideas and organizations, various solutions were attempted. The earliest, and that which was to have the most widespread and long-lasting effect in pre-Enlightenment and pre-Emancipation Europe, was that formulated in the Religious Peace of Augsburg (1555). Here the decree of cuius regio, ejus religio—with a deliberate retrospect to the Emperor Constantine—guaranteed the continuation of the medieval principle, whereby the good and loyal citizen was one who conformed in religious as well as political sentiment with the ruling authority.

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18

Cranmer, Frank. "Church-State Relations in the United Kingdom: A Westminster View." Ecclesiastical Law Journal 6, no. 29 (July 2001): 111–21. http://dx.doi.org/10.1017/s0956618x00000570.

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In any discussion of church-state relations in the United Kingdom, it should be remembered that there are four national Churches: the Church of England, the (Reformed) Church of Scotland, the Church in Wales (disestablished in 1920 as a result of the Welsh Church Act 1914) and the Church of Ireland (disestablished by the Irish Church Act 1869). The result is that two Churches are established by law (the Church of England and the Church of Scotland) and enjoy a particular constitutional relationship with the state, while the other Churches and faith-communities (the Roman Catholics, the Free Churches, the Jews, Muslims, Hindus, Sikhs and others) have particular rights and privileges in particular circumstances.

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19

Pearson, Robin. "Moral Hazard and the Assessment of Insurance Risk in Eighteenth-and Early-Nineteenth-Century Britain." Business History Review 76, no. 1 (2002): 1–35. http://dx.doi.org/10.2307/4127750.

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Insurance is a business in which trust is the corollary of risk taking. One problem for the insurance industry in eighteenth and early nineteenth-century Britain was how to bridge the gap between the world of business based upon personal trust, and the emergence of new commercial relations where moral hazard was mass produced and where a commanding knowledge of personal reputations was virtually impossible. This paper examines the imperfect methods devised by early life and fire insurance offices to assess both physical and moral hazard and postulates a relationship between the two. The responses to two particular moral hazard “problems” identified by contemporary underwriters–insurance by the Jews and the Irish–are explored.

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20

Rosenwaike, Ira, and Katherine Hempstead. "Differential mortality by ethnicity: Foreign-born Irish, Italians and Jews in New York city, 1979–81." Social Science & Medicine 29, no. 7 (January 1989): 885–89. http://dx.doi.org/10.1016/0277-9536(89)90088-9.

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21

Shefter, Martin. "Political Incorporation and the Extrusion of the Left: Party Politics and Social Forces in New York City." Studies in American Political Development 1 (1986): 50–90. http://dx.doi.org/10.1017/s0898588x0000033x.

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The movement of new social forces into the political system is one of the central themes in the study of American political development on both the national and local levels. For example, Samuel P. Huntington has characterized the realignment of 1800 as marking “the ascendancy of the agrarian Republicans over the mercantile Federalists, 1860 the ascendancy of the industrializing North over the plantation South, and 1932 the ascendancy of the urban working class over the previously dominant business groups.” And the process of ethnic succession—the coming to power of Irish and German immigrants, followed by the Italians and Jews, and then by blacks and Hispanics—is a major focus of most analyses of the development of American urban politics.

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22

Fradkin, Jeremy. "Protestant Unity and Anti-Catholicism: The Irenicism and Philo-Semitism of John Dury in Context." Journal of British Studies 56, no. 2 (March 31, 2017): 273–94. http://dx.doi.org/10.1017/jbr.2017.2.

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AbstractThis article examines the religious and political worldview of the Scottish minister John Dury during the English Revolution of the mid-seventeenth century. It argues that Dury's activities as an irenicist and philo-semite must be understood as interrelated aspects of an expansionist Protestant cause that included Britain, Ireland, continental Europe, and the Atlantic world. Dury sought to imitate and counter what he perceived to be the principal strengths of early modern Catholicism: confessional unity, imperial expansion, and the coordination of global missionary efforts. The 1640s and 1650s saw the scope of Dury's long-standing vision grow to encompass colonial expansion in Ireland and America, where English and continental Protestants might work together to fortify their position against Spain and its growing Catholic empire. Both Portuguese Jews and American Indians appear in this vision as victims of Spanish Catholicism in desperate need of Protestant help. This article thus offers new perspectives on several aspects of Dury's career, including his relationship with displaced Anglo-Irish Protestants in London, his proposal to establish a college for the study of Jewish learning and “Oriental” languages, his speculation regarding the Lost Tribes of Israel in America, and his cautious advocacy for the toleration of Jews in England.

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23

Guterl, Matthew Pratt. "The Colors of Zion: Blacks, Jews, and Irish, from 1845 to 1945 by George Bornstein (review)." American Jewish History 97, no. 3 (2013): 317–19. http://dx.doi.org/10.1353/ajh.2013.0014.

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24

Waldinger, Roger. "Structural Opportunity or Ethnic Advantage? Immigrant Business Development in New York." International Migration Review 23, no. 1 (March 1989): 48–72. http://dx.doi.org/10.1177/019791838902300103.

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Research on ethnic enterprise emerged in the United States as part of an attempt to explain the historical differences in business activity between blacks and other ethnic groups. In Beyond the Melting Pot, Glazer and Moynihan argued that “the small shopkeeper, small manufacturer, or small entrepreneur of any kind played such an important role in the rise of immigrant groups in America that its absence from the Negro community warrants at least some discussion.”1 Glazer and Moynihan offered some brief, possible explanations, but the first extended treatment came with the publication of Ivan Light's now classic comparison of Blacks, not with Jews, Italians, or Irish, but with immigrants—Japanese, Chinese, West Indians—whose racial characteristics made them equally distinctive; the argument developed an imaginative variant of the Weber thesis, showing that it was ethnic solidarism, not individualism, that gave these immigrants an “elective affinity” with the requirements of small business.

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Sola, Peter, and Joel Perlmann. "Ethnic Differences: Schooling and Social Structure Among the Irish, Italians, Jews and Blacks in an American City, 1880-1935." Journal of Negro Education 59, no. 1 (1990): 104. http://dx.doi.org/10.2307/2295300.

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Wrigley, Julia, and Joel Perlmann. "Ethnic Differences: Schooling and Social Structure among the Irish, Italians, Jews, and Blacks in an American City, 1880-1935." American Historical Review 95, no. 4 (October 1990): 1306. http://dx.doi.org/10.2307/2163707.

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Fass, Paula S., and Joel Perlmann. "Ethnic Differences: Schooling and Social Structure among the Irish, Italians, Jews and Blacks in an American City, 1880-1935." International Migration Review 24, no. 1 (1990): 165. http://dx.doi.org/10.2307/2546681.

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Hogan, David, and Joel Perlmann. "Ethnic Differences: Schooling and Social Structure among the Irish, Italians, Jews, and Blacks in an American City, 1880-1935." History of Education Quarterly 30, no. 1 (1990): 108. http://dx.doi.org/10.2307/368766.

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29

Chudacoff, Howard P., and Joel Perlmann. "Ethnic Differences: Schooling and Social Structure among the Irish, Italians, Jews, and Blacks in an American City, 1880-1935." Journal of Interdisciplinary History 20, no. 3 (1990): 509. http://dx.doi.org/10.2307/204113.

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Franklin, V. P., and Joel Perlmann. "Ethnic Differences: Schooling and Social Structure among the Irish, Italians, Jews, and Blacks in an American City, 1880-1935." Journal of American History 76, no. 4 (March 1990): 1284. http://dx.doi.org/10.2307/2936658.

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Robles, Arodys, and Susan Cotts Watkins. "Immigration and Family Separation in the U.S. at the Turn of the Twentieth Century." Journal of Family History 18, no. 3 (July 1993): 191–211. http://dx.doi.org/10.1177/036319909301800301.

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This essay provides the first quantitative and comparative estimates based on a nationally representative sample of the extent and duration of family separation associated with immigration to the U.S. at the turn of the century. It uses information from the Public Use Sample of the 1910 U.S. Census to examine the separation of husbands and wives, and parents and children, and compares the largest ethnic groups (British, Irish, Scandinavians, Germans, Poles, Italians, and Jews). Of those couples who were living together at the time of the 1910 census and who had married before immigration, more than half immigrated in the same year. Children were often separated from their fathers but rather rarely from their mothers. Most separations of any kind were brief, usually lasting less than two years. Some of our estimates are in line with the findings of others, while in other cases they raise questions about ethnic myths and ethnic stereotypes.

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Parker, Lynette. "Who Let the Dogs in? Antiblackness, Social Exclusion, and the Question of Who Is Human." Journal of Black Studies 50, no. 4 (March 27, 2019): 367–87. http://dx.doi.org/10.1177/0021934719836421.

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This article illuminates how the lived experiences of Black men in comparison to experiences of dogs in society highlight antiblackness as the prevailing sentiment in America. This juxtaposition illuminates the psychological project embedded within antiblackness—to dehumanize Black people by elevating dogs alongside other racial groups that have been deemed as human. The article demonstrates how dogs have not only been embraced by Whites, but have been given access into spaces and granted civil liberties for which Blacks continue to struggle. The article looks at the role of dogs in a country that once categorized them as nuisances and marked them with distain by identifying them along with Blacks, Mexicans, Jews, Irish, Chinese, and Japanese as the “undesirable” elements of society. Today’s acceptance of and advocacy for dogs as a social phenomenon demonstrates the possibility of an ideology shift by Whites, while simultaneously demonstrating their dogged determination to hold to an ideology that cast Black people as less than human.

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33

Rosenwaike, Ira, and Katherine Hempstead. "Differential mortality by ethnicity and nativity: Foreign‐ and native‐born Irish, Italians, and Jews in New York City, 1979–1981." Biodemography and Social Biology 37, no. 1-2 (March 1990): 11–25. http://dx.doi.org/10.1080/19485565.1990.9988743.

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Burkholder, Zoë. "From “Wops and Dagoes and Hunkies” to “Caucasian”: Changing Racial Discourse in American Classrooms during World War II." History of Education Quarterly 50, no. 3 (August 2010): 324–58. http://dx.doi.org/10.1111/j.1748-5959.2010.00274.x.

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Margaret Gillum was distressed. Her sophomore English students in Terre Haute, IN were making “sneering remarks” about “dirty foreigners,” even though she implored them to use language that reflected the principles of “brotherhood” and “true neighborliness.” Pressed into action by the catastrophic world war unfolding around her, Gillum decided to teach her students to be more tolerant of human diversity. Describing her successful lesson to colleagues in a popular teaching journal in 1941, Gillum explained, “There are in my city a number of racial groups gathered into neighborhoods, as one finds them everywhere: Syrians, Italians, French, and a large number of Germans and Jews, as well as three distinct communities of Negroes drifted up from the South.” Hoping to foster empathy for the “racial groups” in her community, Gillum initiated her lesson by asking students to list familiar racial epithets. Her students responded enthusiastically and as Gillum called out the names of different “races” her students shouted back their answers:And what do we call Italians—Dagoes!And the Germans?—Dutchmen!The Irish?—Oh, Pat or Mike!

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35

Walters, Pamela Barnhouse. "Ethnic Differences: Schooling and Social Structure among the Irish, Italians, Jews, and Blacks in an American City, 1880-1935. Joel Perlmann." American Journal of Education 99, no. 3 (May 1991): 361–64. http://dx.doi.org/10.1086/443987.

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Fass, Paula S. "Book Review: Ethnic Differences: Schooling and Social Structure among the Irish, Italians, Jews and Blacks in an American City, 1880–1935." International Migration Review 24, no. 1 (March 1990): 165–66. http://dx.doi.org/10.1177/019791839002400112.

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Steinberg, Stephen. "Ethnic Differences: Schooling and Social Structure Among the Irish, Italians, Jews, and Blacks in an American City, 1880-1935.Joel Perlmann." American Journal of Sociology 95, no. 5 (March 1990): 1333–34. http://dx.doi.org/10.1086/229440.

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Midlarsky, Manus I. "International Affinity and the Prevention of Genocide." Global Responsibility to Protect 6, no. 4 (November 27, 2014): 453–82. http://dx.doi.org/10.1163/1875984x-00604006.

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The question of the absence of genocides where they might have been expected is an important one; answering this question successfully can help establish the empirical validity or instead, disconfirmation, of proposed explanations for genocide’s occurrence. Affinity of populations or governments (ethnoreligiously similar or ideologically sympathetic) with the power and influence to actively intervene or to provoke intervention on behalf of the victims is understood to be a major genocide preventive. Cases examined include a contrast between Greek survival and genocide of the Armenians in the Ottoman Empire, the absence of the genocide of Jews in Poland at the time of the Partitions, absence of genocide of the Irish Catholics by the British after the First World War, and a contrast between the absence of the Holocaust in the early stages of the Nazi occupation of Europe, but its presence upon the German invasion of Russia in 1941. Protection of threatened populations in peacetime but their extreme vulnerability in time of war is a paradox of the affinity condition. Implications of affinity for R2P are developed in the international propagation of the R2P norm and the deft use of the diplomacy in the service of protecting threatened populations.

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39

Woods, Maxwell. "Decoloniality, communality, and anti-semitism." Cultural Dynamics 32, no. 4 (June 16, 2019): 241–60. http://dx.doi.org/10.1177/0921374019856631.

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Although Latin American decolonial thinking has always maintained an interest in taking the theories and practices of the communities of Latin America’s colonized peoples seriously, the theorization of communality and communal systems has been a new focus of the last two decades. That is, the academic decolonial dedication to diversity and difference has recently been imagined as a pluriverse of communal systems. As such, this decolonial group of thinkers has been effectively demanding that the radical theories of communality produced by Indigenous communities of the Global South be taken seriously as real and viable alternatives to capitalism and representative democracy. Nevertheless, a critical engagement with Latin American decoloniality reveals a serious oversight in communal-oriented decoloniality: it fails to engage in a serious manner the millions throughout the world who are not or are perceived as not part of any community or are exiled from their community. To demonstrate this threat within the communal-oriented vision, one can look to another (de)colonial context ubiquitously overlooked in Latin American decolonial thought: Ireland. More precisely, as a reading of James Joyce’s Ulysses reveals, the communal-oriented Irish anti-colonialism of the late 19th and early 20th centuries contained a common mode of modern anti-Semitism: Jews belong to no community and uproot and hollow out the life of any community they encounter. This article argues that although the pluriversal vision of communal-oriented decoloniality is explicitly opposed to the denigration, dismissal, or rejection of any community, it can still be characterized by this other mode of othering: the denigration, villainization, and oppression of persons who are perceived as embodiments of anti-communality.

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Gerber, D. A. "Ethnic Differences: Schooling and Social Structure Among the Irish, Italians, Jews, and Blacks in An American City, 1880-1935. By Joel Perlmann (New York, Cambridge University Press, 1989. xi plus 327 pp. $42.50)." Journal of Social History 24, no. 1 (September 1, 1990): 195–97. http://dx.doi.org/10.1353/jsh/24.1.195.

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41

Elices Agudo, Juan Francisco. "From aithirne the importunate to Robert McLiam Wilson : a preliminary overview on the Irish satiric tradition." Journal of English Studies 4 (May 29, 2004): 73. http://dx.doi.org/10.18172/jes.88.

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Among the multiplicity of genres and modes Irish authors have cultivated, it seems that satire has prevailingly flourished throughout the history of Irish literature. From the first invectives of Aithirne the Importunate to the works of contemporary authors such as Robert McLiam Wilson or Colin Bateman, satire has been an indissoluble component of the social, political and religious life of Ireland. It is no wonder, thus, that some of the most prestigious Irish writers -namely Jonathan Swift, Richard Sheridan, Oscar Wilde, George Bernard Shaw, Austin Clarke, or even James Joyce- have been unanimously praised and recognised as satirists. My purpose in this paper will be to trace a preliminary overview on the role satire has played in the Irish literary tradition, focusing on several authors and on how their targets and rhetorical strategies have evolved from Aithirne's early invectives. Therefore, this paper will purport to analyse issues such as the tumultuous relationship between Ireland and Great Britain, the unquestionable authority exerted by the Church, and the way recent novelists envisage the so-called Northern Irish "Troubles".

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Abulafia, Anna Sapir. "Jews and Christians in medieval Castile. Tradition, coexistence, and change. By Maya Soifer Irish. Pp. xix + 308 incl. 3 maps. Washington, DC: The Catholic University of America Press, 2016. $69.95. 978 0 8132 2865 5." Journal of Ecclesiastical History 69, no. 2 (April 2018): 388–90. http://dx.doi.org/10.1017/s0022046917002184.

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Harrison, Robert. "Joel Perlmann, Ethnic Differences: Schooling and Social Structure among the Irish, Italians, Jews and Blacks in an American City, 1880–1935 (Cambridge & New York: Cambridge University Press, 1988, £30). Pp. 327. ISBN 0 521 35093 X." Journal of American Studies 24, no. 2 (August 1990): 287–88. http://dx.doi.org/10.1017/s002187580003005x.

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Cheon, Kyeong-Sik, Jun-Soo Han, Won-Bok Seo, Kyung-Ah Kim, and Ki-Oug Yoo. "Environmental Characteristics of Habitats of Iris odaesanensis Y.N.Lee." Journal of Environmental Science International 19, no. 11 (November 30, 2010): 1337–53. http://dx.doi.org/10.5322/jes.2010.19.11.1337.

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Ahn, Young-Hee. "Analysis of Genetic Relationship of Native Iris species Plants using RAPD." Journal of the Environmental Sciences 14, no. 3 (March 1, 2005): 265–69. http://dx.doi.org/10.5322/jes.2005.14.3.265.

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Kayshap, P., K. Murawski, A. K. Srivastava, and B. N. Dwivedi. "Rotating network jets in the quiet Sun as observed by IRIS." Astronomy & Astrophysics 616 (August 2018): A99. http://dx.doi.org/10.1051/0004-6361/201730990.

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Aims. We perform a detailed observational analysis of network jets to understand their kinematics, rotational motion, and underlying triggering mechanism(s). We analyzed the quiet-Sun (QS) data. Methods. IRIS high-resolution imaging and spectral observations (slit-jaw images: Si IV 1400.0 Å; raster: Si IV 1393.75 Å) were used to analyze the omnipresent rotating network jets in the transition region (TR). In addition, we also used observations from the Atmospheric Imaging Assembly (AIA) on board the Solar Dynamic Observation (SDO). Results. The statistical analysis of 51 network jets is performed to understand their various mean properties, e.g., apparent speed (140.16 ± 39.41 km s−1), length (3.16 ± 1.18 Mm), and lifetimes (105.49 ± 51.75 s). The Si IV 1393.75 Å line has a secondary component along with its main Gaussian, which is formed due to the high-speed plasma flows (i.e., network jets). The variation in Doppler velocity across these jets (i.e., blueshift on one edge and redshift on the other) signify the presence of inherited rotational motion. The statistical analysis predicts that the mean rotational velocity (i.e., ΔV) is 49.56 km s−1. The network jets have high-angular velocity in comparison to the other class of solar jets. Conclusions. The signature of network jets is inherited in TR spectral lines in terms of the secondary component of the Si IV 1393.75 Å line. The rotational motion of network jets is omnipresent, which is reported first for this class of jet-like features. The magnetic reconnection seems to be the most favorable mechanism for the formation of these network jets.

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McCalman, Iain. "Making Culture Bloom." Cultural Studies Review 11, no. 1 (August 12, 2013): 175–82. http://dx.doi.org/10.5130/csr.v11i1.3458.

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On 16 June 1904, exactly one hundred years before the establishment of CHASS, an Irish Jew of Hungarian extraction called Leopold Bloom set off on a twenty-four hour perambulation around the streets and bars of Dublin. This fictional incident is the basis of James Joyce’s Ulysses, the greatest novel of modern times. It has also given rise to Bloomsday, a kind of Irish literary holy day celebrated in cities all around the world. It was a specially appropriate moment for us to celebrate the birth of our new peak body, because Bloomsday provides a perfect parable for why the Australian public and government should cherish our sector.

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정윤길. "Marina Carr and Tom Murphy's Alternative Narrative: Rewriting the Irish Oral Tradition." Journal of English Cultural Studies 6, no. 2 (December 2013): 251–74. http://dx.doi.org/10.15732/jecs.6.2.201312.251.

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Lee, Jun-Yeon. "Love as a hermeneutical principle for an invitation to 'seeing' - Revisiting the reality of the void in the metaphysical thought of Iris Murdoch -." Journal of Ethics Education Studies 52 (April 30, 2019): 77–103. http://dx.doi.org/10.18850/jees.2019.52.03.

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정윤길. "Re-reading the Modern Irish Drama : from (post)Colonial Politics to Aesthetic Voice." Journal of English Cultural Studies 6, no. 1 (June 2013): 241–71. http://dx.doi.org/10.15732/jecs.6.1.201306.241.

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