Bielenberg And The Irish Revolution

Gallagher provides a detailed narrative on the exertion of power and authority within the Catholic community from the second half of the nineteenth century, and on the development of strategies for the promotion of Catholic interests without instigating a Protestant backlash. His story skates back and forth over the last one hundred years from internal Catholic Church politics in Scotland, through the role of the Catholic press, Church and lay voluntary organisations, to the formation of the Labour Party machine in Glasgow municipal politics and the slowly widening portal of Glasgow University and the professions in the West of Scotland. He has much to say on the

The British have reigned over the Irish so long and so cruelly that they have left Ireland in “state of dependence” psychologically, politically, and economically. In other words, the “ideology of Protestant consumption” has “actually eroded” the self-confidence and sense of worth of the Irish so badly that it has left Ireland a nation unable to sustain itself (Mahoney). England is eating up Ireland. But this tribulation cannot be blamed solely on the British. Swift cleverly condemns the British aristocracy for their mistreatment of the Irish people while also criticizing the Irish people for allowing this exploitation.

Another post-colonial issue seen in the text was the issue of power dynamics. Being a colony of a powerful empire, the colonized are subjects of the colonizers. Because of rising tensions between the colonized and the colonizers, both are struggling to gain power and influence over the people. The IRA, being the colonized, prevents the colonizers from gaining any more power in their land. The colonizers, on the other hand, lose its influence and power over the colonized as the people became more aware and active in the independence movement. The independence movement in Ireland started in the 1920s, a period when the British Empire was starting to fall apart. The conflict between the two warring factions had resulted into a bloodbath since the start of their resistance to the colonizers. Because of the hatred against the colonizers, the oppressed colonized people fought back in order to remove them physically and mentally out of their land. The power struggle between the two belligerent nations had disrupted peace in the country, which resulted to many innocent deaths. This is evident in the text when the resistance fighters and the colonizers are fighting "with their tanks and their bombs, and their bombs and their guns" (O’Riordan). War for power and influence had made Ireland into a dangerous society where its people use force as a means of expressing their sentiments against colonial rule. Issues in

When presenting the Irish population in the given time period, Connell uses estimates based on the returns of heath-money collectors between 1725-1791 and official census data for the remaining time frame. After correction for errors in these estimates, the figures show a significant increase in population growth rate starting in 1780’s (p.278).

The book, “The Irish Way” by James R. Barrett is a masterpiece written to describe the life of Irish immigrants who went to start new lives in America after conditions at home became un-accommodative. Widespread insecurity, callous English colonizers and the ghost of great famine still lingering on and on in their lives, made this ethnic group be convinced that home was longer a home anymore. They descended in United States of America in large numbers. James R. Barrett in his book notes that these people were the first group of immigrants to settle in America. According to him, there were a number of several ethnic groups that have arrived in America. It was, however, the mass exodus of Irish people during and after the great

During the 18th century, Ireland was oppressed by England to the point that the Irish would consider eating and selling their children for money and that the Irish were incapable of making their lives better. During that time there was also a significant religious disdain and prejudice of the Anglo-Irish (English Protestants) to the Irish Catholics.

Irish had often lived in unhealthy and unclean tenements. Then when they arrived in America they too had faced discrimination. They had many organizations conspired against them to ensure the immigrants could not vote, or hold office (Baker 262). “In 1844 controversy arose in Philadelphia over whether Catholic children in public schools could be allowed to read from the Catholic version of the Bible rather than the King James version and other issues”(Baker 262). This caused a violent reaction of the people who were against the Irish and Catholics (Baker 262). “Catholic churches and priests were the most frequent nativist targets” (Baker 262). The Americans had thought that the Irish Catholics had used the U.S voting system to elect followers of the pope so the pope could have some power in the United States. The nativist did not just have conspiracies about the Irish but many other immigrants too (Baker 262).

The majority of my research was finding scholarly articles and books that pertained to my research questions and disciplines. Throughout all of the information and sources that I gathered, I selected five articles and one book. The book “Beyond Violence: Conflict Resolution Process” by Mari Fizduff was by far the most inspiring source in my collection of evidence. (Citation) It gave keen insight into the sources of the conflict but most importantly, it presented strategies and solutions to end the violence. With my foundation evidence set in my book, my other evidence allowed me to find more specific patterns of the sources of conflict from a sociological and theological stance. “For God, Ulster or Ireland: Religious Identity and Security in Northern Ireland” by John Bell provided examples of the religious affiliations and how each conserved its own identity. The article focused on the Catholic and Protestant communities and how each contributed to the conflicts. (Citation) My additional evidence provided great background information about certain aspects and patterns that significantly benefited my main research focus.

This is merely an example to show the issue in Kiernan’s model. The argument made will be that Kiernan’s model is a good basis in determining whether an act is considered a genocide or not, but that the decision shouldn’t be made solely off of that model as this model ignores important details. In order to prove this thesis to be true genocide will be defined according to Kiernan and the UN Genocide Convention of 1948, and The English conquest of Ireland, among other genocides, will be looked at through Kiernan’s lens. The history of Ireland, before 1565, is crucial to understand before addressing the sixteenth century conflict.

The turmoil of the second decade of the twentieth century gave way to a greater sense of peace and stability in the third, with a peace treaty signed between Ireland and Britain in December of 1921 and Home Rule finally established for most of the Irish isle (Ferriter, n.d.). At the same time, this new society did not lead to instant prosperity, and indeed poverty remained a major and growing problem in Ireland during this decade (Ferriter, n.d.). Economic and social problems that persisted during this decade certainly could have been pushes to increased immigration.

The English were making the Irish poor to force them into the protestant church. Under the Penal Laws the Irish Catholics were deprived them of any right to be represented in local government, to vote, or to even own land. Under these harsh conditions it is no wonder woman and children of the time bumbled around town just to find some way to survive as a catholic while protestantism is being shoved down one 's thought.

During this time it is clear that many changes were occurring in Ireland, a land that was once dominated by tradition was now becoming a modernized country. Where then does

Hyde’s speech argues that the Irish had by that point indiscriminately adopted all that was English with little thought as to its value, that the Irish had “[ceased] to be Irish without becoming English.”2 He criticizes those Irish who claim to hate British dominance, yet speak only English, anglicize their Irish names, and remain ignorant of Gaelic literature. His central view is that the Gaelic language is the most important aspect of an Irish identity distinct to that of the British, and that only a return to Ireland’s native language can halt the process of Anglicization. However, he is careful not to make the claim that nothing English is of value, but emphasizes the necessity of not neglecting that which is essentially Irish.

People believed that “Home Rule would be disastrous to the material well-being of Ulster” (10 “Ulster’s Solemn League and Covenant”) and that “All that [was] Protestant—nay, all that [was] loyal –all who [had] land or money to lose…would be at the mercy of [the Irish nationalists]” (1 Salisbury). Northern Ireland, or Ulster, was the site of Protestant English immigrants, while the Catholic Irish dominated Southern Ireland. British members of Parliament feared for the wealth and welfare of the Protestants, or rather the English landowners with money and land, if Ireland were to be separated from England. Their “dread of Catholicism”, as well as a fear of another rebellion such as the “French Revolution”, caused them to fight against Irish Home Rule, and rather put all their efforts into protecting the Protestant Irish (7 The Nation). England’s superiority complex also caused the British to fight against Home Rule because they believed that the Irish “ought to be…grateful” (4 Carson) because it had been the British who did “five-sixths of the work, wealth, and enterprise” of their kingdoms (3 Moonshine). England claimed that they had done all the prospering for Ireland, and that the Irish had no right to be fighting against them

When the first plantations in Ireland brought new English Protestants to Ireland in 1556, the Norman Catholics became the “Old English” and the new arrivals became the “New English” . A third group also made up Ireland and that was of course the native Irish who, like the “Old English”, were also Catholic. However, there was no love lost between the “Old English” and the native Irish who had been at each other’s throats since the Normans arrival . This would all change though in