Colonial Ireland, 1169-1369. By Robin Frame. Pp x, 149. Dublin: Helicon. 1981. IR£3.65 paperback, IR£6.70 hardback. (Helicon History of Ireland) - Late medieval Ireland, 1370-1541. By Art Cosgrove. Pp vii, 134. Dublin: Helicon. 1981. IR£3.65 paperback, IR£6.70 hardback. (Helicon History of Ireland) - The catholic community in the seventeenth and eighteenth centuries. By Patrick J. Corish. Pp vii, 156. Dublin:

Robin Frame. Colonial Ireland, 1169-1369. (The Helicon History of Ireland) Dublin: Helicon Limited; distributed by Longwood Publishing Group, Inc., Dover, N. H. 1981. Pp. x, 149. 6.95 paper. - Volume 18 Issue 3

Frontiers' or 'borderlands' offer a useful conceptual framework for the exploration of Irish history in the late Middle Ages. Insufficient scholarly attention, however, has been devoted to the study of the Gaelic polity - the 'other side' of the frontiers that existed in late medieval Ireland between regions of Gaelic and English political, social and cultural domination. What follows seeks to begin a broad reconceptualisa- tion of the study of the Gaelic world and its frontiers by approaching these frontiers from a contemporary Gaelic perspective and by scrutinising contemporary Gaelic terminology used to describe borders. In this study, Ireland emerges as the historic and cultural centre of a wider Gaelic world, or Gaedhealtacht, which extended to parts of Scotland. The exploration of Gaelic Ireland's English frontiers presents a more complete picture of society in late medieval Ireland and sets Gaelic society in Ireland apart from its counterpart across the North Channel. Introduction One might expect that a consequence of the continued existence of an international border on an island as small as Ireland would be the interest of its historians in the study of frontiers or borderlands. That the border separating the Republic of Ireland from Northern Ireland would serve both as a reminder of the divisions - political, linguistic and economic - in Ireland's past and as a starting point for understand- ing them. Yet the study of Ireland's frontiers has not figured prominently in most accounts of Irish history. This is especially true of nationalist histories, which would seek to underscore the unity of 'Ireland' throughout history so as to show that the modern border is unhistorical and artificial. The approach of historians to the late medieval period, however, represents a partial exception to this tendency to overlook frontiers. This period - standing as it did between the emergence in Ireland of poli- tical and cultural frontiers in the twelfth and thirteenth centuries and the steady dis- appearance of frontiers under the later Tudors - has been approached, more than any other period in Irish history perhaps, through the exploration of its borders. Since Robin Frame's memorable description over 30 years ago of the medieval lordship of Ireland as a land of many marches (as frontiers were then commonly known in

English monasticism survived the Reformation only in exile. In the course of the seventeenth and eighteenth centuries many monks came to England as pastors to the Catholic community (indeed all members of the English Benedictine Congregation, revived at the beginning of the seventeenth century, took an oath promising to work in England after ordination), but they lived alone or in small groups and except during the early Stuart period there were no organised religious communities in England which could properly be called monastic. This state of affairs was to change dramatically in the years of the French Revolution when the English communities on the continent were repatriated and a number of French religious made their way to England as émigrés. The English communities (including those now represented by the abbeys of Ampleforth in Yorkshire and Downside in Somerset, formerly at Dieulouard in Lorraine and Douai in Flanders respectively) managed to settle in England without too much opposition. These monks had been trained for circumspect behaviour on the mission and were not noticeably ‘monastic’ in either appearance or behaviour; the complete Benedictine habit was not used at Downside, for example, until the late 1840s and working in parishes away from their monasteries remained the normal expectation of most English Benedictine monks until well into the present century. The same could not be said of the community of Saint Susan at Lulworth in Dorset which provided between the years 1794 and 1817 the setting for the first experiment in fully observant monastic life in England for two hundred and fifty years.

The article reflects on the monograph by Sparky Booker Cultural exchange and identity in late medieval Ireland: The English and the Irish of the four obedient shires (Cambridge, Cambridge University Press, 2018) which offers a revised perspective on the issue of assimilation and acculturation in late medieval Ireland on the basis of the material of the four obedient shires: Dublin, Meath, Louth, and Kildare. The scholar presents a complex and multi-faceted image of interethnic interplay in the region distinguishing between cultural and legal dimensions. She demonstrates that cultural practices were not the main resource of identity in the late medieval Ireland in which political allegiance and descent were prioritized. She highlights two aspects: the discursive level and the level of everyday interaction. Despite the obvious merits of the book, the material presented there requires more theoretical consideration of the issue of medieval identities. The authors of the article argue that the situation of interethnic interplay in the four obedient shires described by Booker could have been suitable for the emergence of consensual identity. Having coined this term, the authors define it as the type of identity which originates in the situation of interethnic interplay; entails intercultural switching; and has supragentile character, i.e., not insisting on common descent. The discourse of consensual identity did not emerge in the four shires during the period under consideration because of the absence of common subjecthood of the English and the Irish as well as prevalence of gentilism but its full potential was realized during the Early Stuarts.

The Rhetorical Arts in Late Antique and Early Medieval Ireland, by Brian James Stone

Cunning Distortions: Folk Christianity and Witchcraft Allegations in Early Mormon History

Mobility and migration in late Iron Age and early Medieval Ireland

Café Space, Communication, Creativity, and Materialism

This introduction situates the essays of this special issue within current scholarship on art and religious reform in early modern Europe. The first section considers iconoclasm and the settlements reached in its aftermath, and emphasizes the richness and diversity of the Protestant and Catholic visual cultures that evolved alongside movements for religious reform. The second section considers the individual essays, and draws out common themes: the relationship between image and word; artists’ and patrons’ responses to new understandings of Christian history and soteriology; images’ role in the construction of confessional boundaries, but also their ability to transgress those boundaries. The introduction highlights the plurality of methodological approaches adopted by the contributors, which reminds us that although attention to the social and political contexts in which images were produced and received is an essential part of both historical and art-historical analysis, the power of art can never be fully captured through words.

Many Catholics migrated from Ireland to other European countries during the seventeenth and eighteenth centuries. Those who settled in Catholic regions of Europe are relatively well known, but little attention has been paid to an Irish Catholic community that appeared in London in the late seventeenth century and flourished during the eighteenth century. This community included aristocrats, gentry, merchants, and professionals, who often retained close connections with Ireland, and who belonged to wider Irish Catholic networks in continental Europe and in some European colonies. These Irish had many connections with English Catholics of their own class, with whom they often attended school, and among whom they often intermarried. London, the capital city of a Protestant state, was sufficiently large, diverse, and tolerant to accommodate a vibrant Catholic community. Catholics were excluded from public office and subject to certain forms of legal discrimination, but their lives were in many ways indistinguishable from those of their Protestant counterparts. The Irish community in London merits recognition as an important part of the Irish Catholic “diaspora,” and some of its members played an influential role in representing the interests of Catholics in Ireland to the government in London.

Introduction In the spring of 1839, after years of searching for a proper candidate, a priest named Franz Pawelke was appointed to lead the German-- Catholic community in and around Poznan (Posen), a city lying roughly midway between Berlin and Warsaw in what was then the Kingdom of Prussia. In many ways it was a plum of a post. The community numbered between 3,000 and 4,000 souls and was growing rapidly, making it by far the largest of its kind in the province. It was well endowed, and its progress was encouraged by the personal interest and financial support of the Prussian king himself, Friedrich Wilhelm Ill. The king, in fact, recently had provided the German Catholics with St. Anthony's Church, a richly ornamented, prominent edifice formerly owned by the city's Franciscan community. More acts of royal largess were soon to follow. Less than three years later Pawelke would be unceremoniously relieved of his duties and transferred out of the city According to his account, his downfall was caused by a small band of extremist malcontents in the community who had flagrantly misrepresented his innocent efforts at interior redecoration and his modest, officially sanctioned reforms of the liturgy and the community order. Conversely, in the eyes of his detractors Pawelke had nearly ruined their monument of a church, had sown discord within the community, and had attempted to undermine the very foundations of the Roman Catholic religion. What indeed happened during Pawelke's short and stormy tenure? A remarkable collection of correspondence between the priest, his flock, and archdiocesan officials offers a fascinating vantage point of the dispute. Piecing together the claims and accusations made on both sides of the conflict, it is possible to retrace the general contours of Pawelke's efforts and the responses they invoked. While in its own right a rather small incident in the life of the city of Poznan, the conflict provides a rare glimpse into the concerns of average Catholics living on the eastern rim of the Prussian Kingdom and illuminates some larger issues which were beginning to affect their lives. In particular, it highlights the significance of cultural divisions within the Catholic Church between the large Polish majority and a growing German minority. It also shows how the nationalist conflict between Poles and Germans in the Prussian East-a struggle which peaked in the later nineteenth and early twentieth centuries-was already affecting the Catholic Church at the parish level by the 1840's. Larger Political and Religious Contexts Understanding the Pawelke affair requires a basic knowledge of the ethnic and religious history of the Poznan area, the policies of the Prussian government, and the political orientation of the local Catholic hierarchy. For close to a thousand years Poznan has formed the political and economic center of a region known as Great Poland (Wielkopolska), the cradle of the Polish state. From here the first Polish kings exercised their authority over an expansive territory, fostered its development, and found their final rest. Long after the Polish crown moved to Cracow in the eleventh century and the weight of the kingdom shifted eastward, Poznan continued to flourish, reaching an economic and cultural zenith in the sixteenth century. Like most Polish cities, it suffered severe setbacks in the seventeenth and eighteenth centuries, owing to the depredations of war and general economic and political stagnation. Despite these hardships, Poznan remained the largest urban center in the western region of the Republic of Poland and Lithuania. As in many other Polish towns of any size, alongside Poznan's Polish majority lived substantial populations of Jews and Germans. Having arrived as early as the thirteenth century, these communities were well established, performed vital roles in the economy, and formed essential parts of the republic's diverse ethnic mosaic. …

Teaching and Learning Guide for: Antipodean Myths Transformed: The Evolution of Australian Identity

Introduction The purpose of this chapter is to look at the development of the English language in eighteenth-century Ireland. By the eighteenth century English had been in the country for over 500 years, but its distribution was nothing like what it was to become in the nineteenth and twentieth centuries. Although English established itself in the late twelfth century on the east coast of Ireland, the language played, and was to play, a minor role beside the two further languages of late medieval Ireland, Irish and Anglo-Norman (Hickey 1997). The invasion of Ireland from west Wales in 1169 was orchestrated by the Anglo-Norman lords of the Welsh marches in Pembrokeshire in south-west Wales. The English speakers who came in their retinue were not on the same social level as the Anglo-Normans, who quickly became the military leaders in Ireland. English in late medieval Ireland was confined to towns along the east coast, among tradesmen and artisans, while power resided with the Anglo-Normans. Despite this situation, English never died out in Ireland as Anglo-Norman was to do in the centuries following the initial invasion. The Normans assimilated linguistically and socially to the Irish in the countryside and their language had disappeared by the sixteenth century. The English showed less inclination to assimilate and the support they got from the fact that Ireland was an English colony further bolstered the position of English. Nonetheless, the story of English in Ireland is not one of a continuous replacement of Irish by English.

Enchanted Europe: Superstition, Reason, and Religion, 1250–1750

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