Phoenix Park Research Articles

스키장 마케팅믹스 6P 요인이 참여만족 및 고객충성도에 미치는 영향

This study was conducted to determine how the 6P factors of ski resort marketing mix affect participation satisfaction and customer loyalty to provide methods to prevent the departure of existing customers, attract new customers, and strengthen competitiveness with other ski resorts. Therefore, three ski resorts located in Pyeongchang-gun (Yongpyeong, Phoenix Park, Alpensia), where the 2018 Winter Olympics were held, High1 Resort, which was included in the X3 Season Pass, an integrated season ticket in Gangwon-do, and Jisan Resort and Gonjiam Reasort located in Gyeonggi-do, close to the metropolitan area, were selected as a population, and adult men and women in their 20s or older were selected as samples. The survey method used the convenience sampling method among the non-probability sampling methods, and the survey was conducted online using a Google questionnaire. The survey period was conducted from October 7, 2023 to November 7, 2023, and 353 people were selected as valid samples and used for the analysis of the results, excluding data that were deemed to have been omitted for unfaithful answers and part of the survey. For data processing, frequency analysis, exploratory factor analysis, intra-question consistency, correlation analysis, and simple and multiple regression analysis were performed, and the SPSS (ver. 21.0) program was used. As a result of the study, first, it was found that among the 6P factors of ski resort marketing mix, people and products affect participation satisfaction in order. Second, it was found that the participation satisfaction in ski resorts had a statistically significant effect on both attitudinal loyalty and behavioral loyalty of customer loyalty. Third, among the six factors of ski resort marketing mix, people, products, and prices were found to have an effect on attitudinal loyalty, and people, products, and promotion were found to have an effect on behavioral loyalty.

Say Nope to the Pope: performance and resistance in the creative interventions during the 2018 papal visit to Ireland

ABSTRACT In September 1979, the newly elected head of the Catholic Church, Pope John Paul II, made a historic pastoral visit to Ireland where he celebrated an open-air mass in Dublin’s Phoenix Park to an estimated 1,250,000 people, a third of the country’s population. In August 2018, Pope Francis returned to Ireland, though the second papal visit was met with a series of protests and a lower-than-expected turn-out at the public mass in Phoenix Park. In the intervening years Ireland underwent broad social changes and the credibility of the Catholic Church, once the bedrock of morality in Ireland, was eroded by scandals revealing the depths of clerical sex abuse and abuse in Catholic-run institutions. This article considers the creative protests and interventionist actions that marked the 2018 Papal visit, using Judith Butler’s Notes Toward A Performative Theory of Assembly (2015) to think through these public actions. Focusing specifically on Say Nope to the Pope and the associated events of Stand 4 Truth, it explores these public performances of protest grounded in solidarity and resistance.

User Satisfaction Study for Sustainability of YouTube Content Quality: Focusing on Ski Technology

The purpose of this study is to find a way to maintain the sustainability of YouTube quality by identifying the relationship between user satisfaction, perceived achievement, and continuous use intention of YouTube content quality that provides ski technology information. Moreover, with the recent emergence of the recent emergence of COVID-19, face-to-face activities have been limited and skiing technique is commonly conveyed through YouTube. Therefore, it is urgent to develop and provide meaningful skiing technique content and information to YouTube users. To this end, this study focuses on YouTube content on ski techniques provided by the Education Committee of Korea Ski Instructors Association. The subjects of this study were 322 individuals who watched five YouTube videos produced by the Education Committee at High1, Yongpyeong, Phoenix Park, and Welli Hilli 4 ski resorts located in Gangwon-do from November 2021 to March 2022. Frequency analysis, Cronbach’s α, and correlation analysis were performed using SPSSWIN 24.0. In addition, AMOS 24.0 was used for confirmatory factor analysis and structural equation model analysis for hypothesis validation. All statistical significance levels were set to p < 0.05. The findings support the suitability of the research model.

Reassessing long-standing meteorological records: an example using the national hottest day in Ireland

Abstract. This analysis highlights the potential value in reanalysing early national meteorological records from around the world. These were oftentimes measured via techniques that preceded standardisation of instrumentation and methods of observation and thus could be subject to considerable biases and uncertainties. This analysis uses the techniques pioneered by WMO record assessment teams. The highest currently recognised air temperature (33.3 ∘C) ever recorded in the Republic of Ireland was logged at Kilkenny Castle in 1887. The original observational record however no longer exists. Given that Ireland is now the only country in Europe to have a national heat record that was set in the 19th century, a reassessment of the verity of this record is both timely and valuable. The present analysis undertakes a fundamental reassessment of the plausibility of the 1887 temperature record using methods similar to those used to assess various weather extremes under WMO auspices over recent years. Specifically, we undertake an inter-station reassessment using sparse available records and make recourse to the new and improved 20CRv3 sparse-input reanalysis product. Neither surrounding available stations nor the reanalysis offer substantive support for the Kilkenny record of 33.3 ∘C being correct. Moreover, recent data rescue efforts have uncovered several earlier extreme values, one of which exceeds the Kilkenny value (33.5 ∘C on 16 July 1876 recorded at the Phoenix Park). However, the sparsity of early observational networks, a distinct lack of synoptic support from 20CRv3 for many of the extreme heat values, and the fact that these measurements were obtained using non-standard exposures lead us to conclude that there is grossly insufficient evidence to support any of these 19th century extremes as robust national heat record candidates. Data from the early 20th century onwards benefit from a denser network of stations undertaking measurements in a more standardised manner, many under the direct auspices of Met Éireann and its predecessors, adhering to WMO guidance and protocols. This enables more robust cross-checking of records. We argue that the Met Éireann-recognised 20th century heat record from Boora in 1976 is verified as the most plausible robust national temperature record based upon the synoptic situation and comparisons with nearby neighbouring stations. This measurement of 32.5 ∘C thus likely constitutes the highest reliably recorded temperature measurement in the Republic of Ireland. Ultimately, the formal decision on any reassessment and reassignment of the national record rests with the national meteorological service, Met Éireann.

Who Stole the Book of Kells? Description and Player Evaluation of a Cryptography Game for Primary School Students

Several studies suggest the need to develop technology skills from a young age. The development of computational thinking enhances multidisciplinary abilities, such as abstracting and decomposing a problem into smaller parts to find a solution. Among various tools, educational games can be implemented to efficiently stimulate the development of technology skills in primary school students. The current paper describes an educational game designed to motivate players to learn and reflect on cryptography, a collection of computer science techniques adopted for data protection. The Code of Kells is a mystery game that aims to support the development of computational thinking and maths abilities for primary school students. In this collaborative game, 10-12 years old players use cryptography techniques to discover who stole the Book of Kells – an ancient manuscript kept in the Trinity College Library in Ireland. To identify the criminal's identity, the players should work on teams and follow a map of Dublin city to collect encrypted clues hidden in popular locations, such as Phoenix Park and Dublin Castle. The participants should follow guidelines provided by a cipher sheet that illustrates cryptography techniques such as Caesar's Cipher, Polybius Cipher, Pigpen Cipher and the Morse Code. Each clue leads the player closer to the revelation of who stole the book of Kells. In this study, 80 primary school children (10-11 years old) evaluated The Code of Kells by sharing their experience through an adapted version of the Game Experience Questionnaire (GEQ). Nine dimensions of the questionnaire were assessed considering children’s previous mathematics and literacy scores, besides their levels of maths anxiety. Results suggest that children with higher mathematics performance positively perceived the game and found it challenging. However, results also indicate that maths high achievers students also felt tense while playing. Students with high levels of maths anxiety perceived the game as a sensory and imaginative immersive activity.

The Parks and Gardens of Dublin, Ireland

Dublin is the capital city of the Republic of Ireland and is located in County Dublin on the east coast of the island at the mouth of the River Liffey. With 921 km2, Dublin is one of the smallest counties in the country but its population of 1.42 m persons represents 28.5% of the total population of the Republic. Historically, the Island of Ireland was for 800 years under British rule until a century ago when it was partitioned and land in the north east of the country (16.74%) became Northern Ireland and is still part of the UK.Europe suffered much in the first half of the 20th century because of two world wars and little attention was paid to providing public parks. Ireland was neutral during WWII, and except for a few incidents, Dublin escaped bomb damage. The fastest growth of the city only began from 1950 onwards and especially after joining the European Union in 1973.The greatest expansion is due mainly to an influx of people from the rural communities, returned emigrants and immigrants from other countries. Dublin has a heritage of public parks dating from the early 17th century, but the golden era of developing new parks was from the second half of the 20th century, in line with urban expansion. Today, the total area of public parks exceeds 7,100 hectares representing 50 square metres of managed public open space per capita, a high proportion generally compared with other cities. If private spaces around buildings and private gardens are included, the amount of green space is doubled. The National forests which are accessible to the public and managed by Coillte, would add even more green space.Dublin is administered by four local authorities; Dublin City Council the old city authority, Fingal County Council which manages the northern part of the county, Dún Laoghaire-Rathdown County Council which manages the south-eastern part of the county and South Dublin County Council which manages the south-western part of the county. All of these councils have active parks departments which plan, develop and manage public parks and other elements of green infrastructure. A national agency called the Office of Public Works (OPW) is responsible for historic landscapes and buildings, including public parks and gardens.While information on many parks is available in hard copy and on websites for the various authorities, this book is the first detailed account of a selection of important parks in Dublin city and county which are managed by these five authorities. Over 140 parks and gardens, each with an interesting story, are discussed in detail with illustrations under 14 thematic chapter titles. They range from Dublin’s most famous and largest park, the Phoenix Park, to the smallest pocket park around the statue of Anne Devlin in Rathfarnham Village. The first chapter is on the history and development of parks principally from the 17th century. It also includes information on the key players who drove the agenda for public parks during a period when other forms of infrastructure were considered more important. The Covid19 pandemic restricted people’s movements, especially travel beyond 5km and this highlighted the importance of public parks for health and recreation. A new awareness of the benefits of parks was realised and that subject is covered in the second chapter.Chapter titles include Historical Parks and Gardens, Dublin’s Squares, Former Demesnes, Commemorative Parks and Gardens and Plant Collections. Rivers and canals in and around Dublin formerly used for water supply, power supply for water mills and navigation now have public parks along the routes and these are discussed in a separate chapter. Dublin is a coastal city and there are several parks that were developed around Dublin Bay; these are discussed in the ‘Coastal Parks’ chapter. A chapter deals with the 19th century parks developed towards the end of that century and another chapter is on a selection of some 20th century parks. Small parks can have an impact if strategically placed, so a chapter entitled ’Pocket Parks’ includes almost 20 such favourite parks in the city. The final chapter is entitled 21st Century Parks and Future Trends and deals with some parks developed since 2000 and other which are at the planning stage.

The Best Catholics in the World. The Irish, the Church and the End of a Special Relationship by Derek Scally

Review articles Derek Scally, The Best Catholics in the World. The Irish, the Church and the End of a Special Relationship (Dublin: Penguin-Sandycove, 2021), 336 pages The author of this important book has been writing for the Irish Times for some twenty years. From his long experience of working as a journalist in Germany, he has become familiar with the concept of die Vergangenheitsbewältigung, the process of coming to terms with the past, so vital for Germans in the light of all that has happened in their country in the 20th century. His book is a pilgrimage, literal and metaphorical, in aid of making the case for something like this process in relation to Ireland – on his own behalf, in the first instance, and, if he can help to promote it, on that of the country and its culture as a whole as well. He writes as the accomplished journalist he has shown himself to be over the years and with considerable research behind his enquiry. He depicts characters and situations with what can sometimes seem like a novelist’s touch, and he has an eye for the telling phrase. Irish seminaries in the past are, for example, described as having been ‘hothouses of theology and freezers for emotion and sexuality’ (104). The result of his skill as a writer is that, despite its length, The Best Catholics in the World is, for the most part, an easy – if often rather depressing – read. His exploration begins in Edenmore, the parish in north Dublin where he grew up in the 1980s, and ranges as far as the Stasi (secret police) museum in Berlin, the city where he has been living for many years – a certain German frame of reference, often quite illuminating, recurs throughout the book. The journey takes him by way of an instructive, if eclectic, itinerary of places in between, associated in one way or another with the often cataclysmic changes in Irish Christian and Catholic history over the centuries since St Patrick arrived on these shores, not least those in the last several decades. And so, beginning somewhat at the beginning, he finds himself in Trinity College, examining the Book of Kells – ‘even the Book of Kells has a shadowy side’, the author informs us (37), the comment a harbinger of not a little debunking of familiar myths in the pages to come. Later he is in Dingle, en route to Skellig Michael, and later again in Glendalough, iconic sites of Review Articles: Winter 2021–22 Studies • volume 110 • number 440 480 early Irish monasticism and what we think of as Celtic Christianity – although that concept will be questioned in due course too – ‘no such thing as Celtic Christianity … the Church was always utterly subservient to Rome’, one academic historian is quoted as declaring (45). He attends Mass at a Massrock in Hollywood, Co. Wicklow, relic of penal days. He goes to consult the Central Catholic Library in Merrion Square, Dublin. In Baggot St, at one end he visits the office of Judge Yvonne Murphy, who presided over several recent investigations into clerical sexual abuse, and, further along, Mercy International, headquarters of the Sisters of Mercy, a significant Irish religious order, more recently embroiled in other abuse scandals. He goes to several Dublin art galleries, to view the artwork of Patrick Bolger (an abuse survivor) and Alison Lowry (inspired by the mother and baby homes and Magdalene Laundries). He travels to St Patrick’s College, Thurles, location of the 1850 Synod and ‘symbolic starting-point of modern Irish Catholicism’(205).We find him in Galway Cathedral, where a traditional novena to Our Lady is being conducted by a Redemptorist priest. He goes to Áras an Uachtaráin in the Phoenix Park to attend the President’s garden party for Magdalene survivors. He visits the offices of One in Four, an organisation founded by a prominent survivor of clerical sexual abuse in 2003 to help other childhood victims, in Holles St. He goes to Belmullet in Co. Mayo to meet Fr Kevin Hegarty, whose progressive editing of Intercom in the 1990s, including an article that would touch ‘on every issue that would convulse Ireland for the next...

Bayesian spatial extreme value analysis of maximum temperatures in County Dublin, Ireland

SummaryIn this study, we begin a comprehensive characterization of temperature extremes in Ireland for the period 1981–2010. We produce return levels of anomalies of daily maximum temperature extremes for an area over Ireland, for the 30‐year period 1981–2010. We employ extreme value theory (EVT) to model the data using the generalized Pareto distribution (GPD) as part of a three‐level Bayesian hierarchical model. We use predictive processes in order to solve the computationally difficult problem of modeling data over a very dense spatial field. To our knowledge, this is the first study to combine predictive processes and EVT in this manner. The model is fit using Markov chain Monte Carlo algorithms. Posterior parameter estimates and return level surfaces are produced, in addition to specific site analysis at synoptic stations, including Casement Aerodrome and Dublin Airport. Observational data from the period 2011–2018 are included in this site analysis to determine if there is evidence of a change in the observed extremes. An increase in the frequency of extreme anomalies, but not the severity, is observed for this period. We found that the frequency of observed extreme anomalies from 2011 to 2018 at the Casement Aerodrome and Phoenix Park synoptic stations exceed the upper bounds of the credible intervals from the model by 20% and 7%, respectively. Using predictive processes made possible a fourfold increase in the domain considered, while still allowing all data across the grid to be used to inform the posterior distributions.

No Pope in Politics? Britain, the Vatican, and the "Irish Lacordaire" at the Creation of Edward Cardinal McCabe, 1882

No Pope in Politics?Britain, the Vatican, and the "Irish Lacordaire" at the Creation of Edward Cardinal McCabe, 1882 Mary McCain (bio) On May 28, 1882, Ireland's most famous Catholic preacher ascended the pulpit in the procathedral in Dublin, hoping to redirect the minds and hearts of his auditors toward Rome. Before a large congregation gathered for the first time with their newly elevated cardinal, Edward McCabe, the famous Dominican priest Thomas N. Burke delivered an address full of his characteristic eloquence, but also carrying two very pointed messages: first, that Pope Leo XIII had elevated McCabe to the College of Cardinals without any secular motive or hope for political gain; and second, that the future happiness of the Irish people depended on their continuing practice of the kind of Catholicism they had been encouraged in and directed to adopt by McCabe's predecessor, Paul Cardinal Cullen.1 That either of these points needed to be asserted, let alone roundly defended, on such an occasion suggests that the four years since Cullen's death in 1878 had wrought significant change in his Church. The change came not in terms of Catholic religious practice but in the sphere of secular politics, as increasing numbers of the laity became much more directly engaged in insisting that the British provide and implement a satisfactory answer to the land question. As this article will demonstrate, Burke was not fully in sympathy with this new approach of activism and agitation, and the analysis of why this was so will illustrate that, though Cullen's reforms in Irish religious practice would long outlast his death, the de facto settlement he had achieved in terms of the secular, political questions of the nineteenth century would be altered. This analysis will support the argument that after Cullen, the institutional Church recognized and responded to a need, in Emmet Larkin's apt phrase, to "change its focus."2 Two sermons that [End Page 122] Burke composed for McCabe's elevation, the one he delivered and the one he prepared but chose not to make public, will shed light on the discussion.3 Burke, a member of the Dominican order of priests, had been one of the most important heralds of the devotional revolution for more than two decades and was often Cullen's choice for key ecclesiastical celebrations. It should quickly be added, however, that the relationship flourished because the two men were largely in sympathy on both religious and secular matters; Cullen did not direct or supervise either Burke's calendar or the content of his sermons. Called "the Irish Lacordaire" earlier in his career, after the famous French Dominican of the previous generation known throughout the Catholic world for his eloquence, Burke likely watched the Land War unfold with increasing unease. Like Cullen, Burke had witnessed the effects of highly assertive nationalism while living in Italy. And, like Cullen, Burke feared the results of any similar movement taking hold in Ireland. When the time came to welcome the new Cardinal McCabe home, a strange coincidence of timing served to exacerbate Burke's fears. Because the cardinal archbishop had stayed in Rome for several weeks after his March elevation, the celebration of his new office was complicated by, and temporarily paired—in Burke's mind, if not also in the public's—with the Phoenix Park murders on May 6, 1882. The assassinations of Lord Frederick Cavendish on the day he arrived to take up his duties as chief secretary and of the longtime civil servant Thomas H. Burke were shocking, totally unexpected, highly unusual in the Irish context, and repellent to all quarters of public opinion.4 The coincidence forced Burke to confront the immediate problem of gross political violence alongside his increasing concern that his fellow Catholics' adherence to Rome was weakening. Burke himself was deeply shaken by the murders from the moment they were reported. The sixteen-year-old Elizabeth Burke (who was not a direct relation of the murder victim or of the preacher) had coincidentally returned to Dublin from convent school in England on the day of the assassinations. The next day, a Sunday, the teenager, who would soon marry the Earl...

A Persistent Interest in the Other: Gerry Mc Donnell's Writings on Irish Jews

A Persistent Interest in the Other: Gerry Mc Donnell’s Writings on Irish Jews Shai Afsai For the past five years, sponsored by an annual grant awarded to my Providence synagogue, Congregation Beth Sholom, I have interviewed and photographed members of Jewish communities in different parts of the world, afterward sharing my experiences in Rhode Island and with readers elsewhere. I have looked at Judaism in Israel,1 Nigeria,2 the Republic of Georgia, Ukraine,3 Cuba, Poland and Ireland.4 In preparing for my 2018 summer visit to Ireland, I came across a March 2012 programme produced by Dublin City University’s School of Communication and Inter Faith Centre that featured Zalman Lent, rabbi of the Dublin Hebrew Congregation, as its guest.5 Asked by one of his interviewers about places of Jewish significance in Ireland, Lent highlighted Dublin’s synagogues and its Jewish museum, and then added that the city’s old Jewish cemetery in Ballybough was a noteworthy place to visit, too. He went on to refer to ‘a book of poems … I think it’s called Elegy – Mud Island Elegy – that was written about the graves in the Ballybough Cemetery’, which he described as ‘quite interesting’. Curious about this, I searched online for the book and information about its author. Though out of print, I succeeded in procuring a copy of Mud Island Elegy (2001), once owned by University ollege Dublin’s library, and found it was composed by the contemporary Irish poet and Dublin resident Gerry Mc Donnell. Now a retired civil servant, the sixty-nine year old Mc Donnell, who is a member of the Writers Guild of Ireland and the Irish Writers’Union, subsequently wrote a number of other Jewish-related works put out by the Belfast-based Lapwing Publications. Mc Donnell’s Lapwing oeuvre includes Lost and Found (2003), an extended poem about Mono, a homeless Jewish man living in Dublin’s Phoenix Park and intimated to perhaps be one of the thirty-six righteous ones that, in rabbinic lore, ensure the continued existence of the world; James Joyce: Jewish Influences in Ulysses (2004), a poetry and short essays Shai Afsai Studies • volume 108 • number 431 298 Studies_layout_AUTUMN-2019.indd 66 21/08/2019 09:14 chapbook revolving around Joyce’s choice to give Leopold Bloom, the protagonist of his sprawling stream-of-consciousness novel, an ethnically Jewish background; and I Heard an Irish Jew (2015), a collection of poems and prose with Jewish content. Having in due course become acquainted with several of his works, I hoped I might be able to see Mc Donnell when I arrived in Ireland, but my initial emails to him were all returned undelivered. Eventually, with the help of Lapwing’s Dennis Greig – who shares Mc Donnell’s curiosity about the Jewish people – I was able to inform Mc Donnell of my desire to connect in Dublin and discuss his work. ‘I’ve received your correspondence from Lapwing Publications. I would like to meet you’, Mc Donnell informed me in an email. ‘I was thinking of the Westin Hotel on Westmoreland Street near Trinity College. I haven’t been in it recently but my memory of it is a spacious and quiet hotel. We should be able to find a suitable spot in which to talk’. First encounter On the agreed day, I made my way to the Westin Hotel from Trinity College’s Manuscript and Archives Research Library, adjoining the famous Long Room, to which I had been granted access during my stay in Dublin in order to gain information on Theodore Lewis, the Dublin-born and Trinity Collegeeducated rabbi who moved to Rhode Island and then served as spiritual leader of Newport’s Touro Synagogue for thirty-six years.6 The Westin Hotel is indeed spacious. After I located Mc Donnell – whitebearded , bespectacled, wearing a blue fedora, blue shirt and blue slacks – we found a quiet spot to sit. I had been looking forward to a pint of beer or a shot of whiskey with the author following my research at Trinity College’s library, but he informed me that he gave up alcohol years ago. We ordered coffee and cookies. I had...

After the Visit: Re-learning Our Past

After the Visit: Re-learning Our Past Stephen Collins There is a general consensus that the visit of Pope Francis to Ireland last summer failed to make any serious impact on the country. In the face of continuing controversy over abuse, general hostility from the media and a poor turnout of the faithful for the Mass in the Phoenix Park, it is hard to argue that the visit made an enduring mark. Yet history shows that great public events which are hailed as a triumph can often with time turn out to be hollow. The opposite can sometimes be true; events that appear to have little impact can, with hindsight, come to be regarded as significant milestones. Remember the acclaim and excitement generated by the visit of Pope John Paul II in 1979 and the rapturous reception he received from the highest to the lowest in the land. Millions of people turned out to see him, the media coverage was gushing and those in positions of authority in the Irish Church felt confident that the future looked rosy. Yet the apparent success of that visit masked a range of serious problems already well advanced. They included the failure to recognise and deal with the problem of abuse in the Church, the collapse in vocations and the inexorable drift towards a secular society. All of these were already eating into the foundations of the Church’s position in Irish society but the Pope’s visit not only encouraged the hierarchy to ignore them but to continue to behave as if it still had the power to impose its will on the political system. The exercise of that power in a range of controversies during the 1980s, including the pro-life referendum, the debate over contraception and active involvement in the divorce referendum were all serious misjudgements, which did lasting damage to the credibility of the institutional Church and in the long run produced the very outcomes they were designed to thwart. It can be argued that the success of the Pope’s visit in 1979 encouraged the Church to take the wrong path in the years that followed. The question today is whether the disappointing reaction to the visit of Pope Francis will prompt an honest assessment of the problems facing the After the Visit: Re-learning Our Past Studies • volume 108 • number 430 195 Church and promote a programme of renewal that will enable it to survive in an increasingly hostile environment. Reasons for failure The reasons why the visit last August turned out to be a damp squib are many and varied. One was the misjudgement by the authorities of both Church and state of the likely turnout for the Mass in the Phoenix Park. Preparations were put in place for a congregation of a million people when there was never the remotest prospect of such a crowd. In fact the health and safety arrangements put in place for a crowd of that size ensured that many people who would have liked to attend the Mass did not do so. The ludicrously early arrival times and the long walks involved in getting to the venue meant that tens of thousands of older people decided against attending. And it should have been no secret that the age profile of those who wanted to hear the Pope’s Mass was always going to be at the upper end of the scale. Of course, there were deeper reasons for the failure of the visit to ignite the kind of response that greeted John Paul II in 1979. The shocking litany of abuse cases which have dominated the headlines for the past two decades has shaken the faith of so many people and undermined respect for the Church in the wider community. The media framed the entire visit around the abuse saga, but it was naive to expect anything else. The media has an inbuilt tendency to focus on the negative and in this case it had plenty of material to exploit. As the British politician Enoch Powell famously remarked, ‘The politician who complains about the media is like the sea captain who complains about the sea’. In the current climate the Catholic...

An Abrahamic Journey: Ireland, Faith and the Papal Visit

An Abrahamic Journey: Ireland, Faith and the Papal Visit Michael Kirwan SJ Introduction A year after the visit of Pope Francis to the World Meeting of Families in August 2018, it would be stretching things to describe Ireland as ‘transformed’. While we can remain hopeful that those who turned out for the mass gatherings in Knock, Croke Park and the Phoenix Park, as well as those watching on television, have been encouraged and strengthened by Pope Francis’s presence among us, the visit seems nonetheless to have been more an opportunity for reflection than a turning-point for the Church. Still less has it brought about the glorious restoration of a previous epoch of faith. Memorable as it was, it has left no apparent disturbance or alteration of the trajectory we are getting used to: that Ireland is a secularising, if not already secularised, society, in which Christian faith is increasingly marginal. We might contrast the papal event with the arrival of Queen Elizabeth II in Ireland in 2011 (a state visit, admittedly, and therefore more important symbolically). This was clearly a significant moment of recalibrating a historically fraught colonial relationship. Especially striking, of course, was the Queen’s presence in Dublin’s Garden of Remembrance. It is interesting, in retrospect, to note the anxiety of some Irish politicians at the time, that the Queen’s visit was ‘premature’! In hindsight, it was anything but; rather, this was a beautifully timed recognition of the political, social and economic progress that has allowed the troubled history of two nations, finally, to be brought into healing perspective. Francis’s visit did not represent any such moment of catharsis or historic reconciliation. It would have been unwise to expect it to do so. Was his visit ‘premature’? Perhaps the wounds are still too open, the crisis of Irish ecclesial suffering still too present and pervasive. Nevertheless, I wish to ask about what may be happening beneath the surface: whether the strained nature of the visit goes deeper than just its Michael Kirwan SJ Studies • volume 108 • number 430 162 timing; and whether the exchange of speeches at Dublin Castle between Pope Francis and the Taoiseach, Leo Varadkar, gives important clues. In this article I note the event as a moment when, for many people, Ireland’s status as a ‘post-Christian’ nation was evident. But I will also offer thoughts as to what happens when another penny drops: that at the same time, Ireland is, or is going to become, inexorably ‘post-secular’. The limits of the secular A thinker who will help us is the French Jesuit historian of spirituality and sociologist, Michel de Certeau. Here is how he begins an intriguing essay entitled ‘Believing and Making People Believe’, which he wrote at the time of the political upheavals of Paris in 1968: ‘Leon Poliakov once said that Jews are Frenchmen who, rather than no longer going to Church, no longer go to the synagogue. In the humorous tradition of the Haggadah, that joke relegates to the past beliefs that no longer organize practices. Today political convictions seem to be following the same path. One becomes a socialist to have been one, without going to demonstrations, without attending meetings, without paying dues – in short, without cost.’1 This minimal expression of belonging and participation is shown by the voice, that leftover of a word: one vote a year. The party lives on a kind of ‘trust’, claiming a spurious legitimacy on the basis of ‘the relics of ancient convictions’. Spurious, because what usually unites a party’s adherents is not their explicit attraction to its programme, but a lack of attraction to any of the alternatives. The binding force is not conviction but inertia. We shall return to Certeau, for now, we need to register the importance of what he was suggesting all of fifty years ago. The cankerous deterioration that has hollowed out Catholic Christianity in the modern West – beliefs that ‘no longer organize practices’; conviction giving way to passive indifference; the desire for a ‘cost-free’ belonging; the reliance of the institution upon a ‘ghostly remnant’ for its survival – is under way in our political system as well. For Certeau...

A Pope on a Neoliberal Island

A Pope on a Neoliberal Island Kevin Hargaden Introduction It is a year since Pope Francis visited Ireland. Various explanations can be offered for the relatively small numbers who attended the official ceremonies, although it should be remembered that these events represented the largest public gatherings anywhere in the state last year. The lashing rain and gusting wind on the Sunday of the Mass in the Phoenix Park most certainly would have deterred the fair-weather Catholics! What cannot be disputed is that Francis arrived to a society with a remarkably different attitude towards his office than received John Paul II. In this essay, the gap between the two papal visits will be explored in terms of the collapse in the shared trust in Christianity and the growing commitment to an alternative narrative about human flourishing, which will be described as neoliberalism. This shift in allegiance will be considered in terms of the concrete details of Francis’s trip – his vehicle, his route, his flight-path – so as to demonstrate that neoliberalism is not a mere set of policy proposals but a totalised worldview. In conclusion, the work of theAmerican moral theologian William Cavanaugh and the Irish translator Michael Cronin will be adapted to suggest ways forward for Ireland’s churches after Francis’s visit. Collapsing and Constructing Plausibility Structures Considering that all conversations about the state of Christianity in Ireland eventually get around to referencing that visit of Pope John Paul II in 1979, it is a curious fact that there is so little evidence of retrospective reflection in the Church’s major pastoral journals. Thumbing through the archives of Doctrine and Life and The Furrow in 1989, 1999, or 2004, you find very little evidence of a Church marked by this most momentous visit. Interestingly, at the time we already find notes of discontent about the dangers of the visit being framed in triumphalist terms. Louis McRedmond, the former editor of the Irish Independent wrote in The Furrow in October 1979 that ‘it would be an unrelieved disaster’ if the visit was positioned as a moment of victory for the ‘old-style faithful’. If the Pontiff was not properly briefed on the diversity within the local Church, Redmond worried that ‘the young, the thinkers, the Kevin Hargaden Studies • volume 108 • number 430 172 apathetic would be further and most seriously alienated’. He closes his piece by declaring: ‘I believe that we are capable of such an act of self-destruction. … We need to have honesty to show ourselves as we are, not as any one of us thinks we should be’.1 Four decades later, McRedmond’s prescience is striking. Serious alienation is an excellent description for how much of Irish society, especially in younger age-groups, relates to the Church. From every angle, there has been a cataclysmic decline in religious participation over the last generation. Fewer people attend religious services. More people choose to opt out of Catholic rites of passage. Fewer people consider themselves Christian. Vocations have dwindled. Religious authorities have a much smaller part to play in public discourse.2 While the memory of Christianity lingers in Irish culture – we can think of recent masterpieces like John Michael McDonagh’s 2014 masterpiece, Calvary – many of the recent generation of artists seem largely uninterested in theological themes.3 The particular social circumstances and institutional arrangements that made Christianity seem like common-sense in 1979 have evaporated today, in 2019.4 The plausibility structures around Christianity, and particularly Roman Catholicism, have collapsed. The package of practices, institutional forces, and shared values that rendered Christian faith coherent, and at times even compelling, have disintegrated to a large degree because of failures within the churches. The impact of abuse revelations is chief among the sins of commission and omission that have led to the discrediting of the Gospel. But a recounting of the Church’s failings is not enough (although it still must continue) to account for this transition. It is not simply that the credibility of the Church took a hammering, but that an alternative narrative went from strength to strength, winning the deeplevel allegiance of many people, especially the young. Call it individualism, or globalisation, or...

Anatomy of a “Mass” Mass Gathering

Introduction:Mass gatherings are growing in frequency. Religious, or in this case, “mass” mass gatherings are also growing in complexity, requiring considerable effort from nations hosting a Papal Mass. Ireland hosted a papal mass in 1979 when the prospect of terrorism at such events was significantly lower. Large high-profile events such as a Papal Mass offer a platform via the media and social media to gain widespread coverage of adverse events. In 2018, a predicted 500,000 guests were scheduled to attend a Papal Mass gathering in Phoenix Park, Dublin, a bounded 1,700-hectare park in the center of Dublin.Aim:To develop a medical plan estimating numbers of people requiring medical attention at a Papal Mass held in Ireland late August 2018, and compare same with actual numbers treated post-event. This study aims to reduce the medical impact of such an event on local receiving hospitals through plans that effectively manage medical- and trauma-related presentations on site.Methods:A literature review of medical reports regarding medical care at Papal Mass gatherings worldwide found a range of predicted medical attendance from 21-61 per 10,000 attendees. On that basis we had prepared on-site facilities, facilities on travel routes and access point system for medical care for a crowd of 500,000 were selected.Results:One of 6 receiving hospitals in Dublin had an increase in average presentations on the day. Attendance was reduced significantly due to weather. 261 patients were treated on site, falling in line with lower rate predicted of 31 patients treated in hospital on site and 17 transports off-site.Discussion:A predictable number of patients presented for medical care. On-site medical services reduced transports to hospital. Reduced attendance ensured facilities were sufficient, but could have been under the pressure of the predicted attendance of 500,000.

리조트 기업의 복리후생제도가 조직충성도와 조직유효성에 미치는 영향

The major study object of this research paper is to find out what influence the welfare benefit system of employees in resorts has on organizational loyalty and organizational effectiveness. The sample data for the study was selected by the questionnaire inquiries to employees at Hanhwa Hotels & Resort, Daemyung Resort, Bokwang Phoenix Park, and Hansol Oak Valley Resort. A total of 315 questionnaire copies were distributed and 310 copies were facilitated as the sample data. The result is shown as follows. First, it is shown to make positive influence to the facility support, monetary support, living support, and culture support of the welfare benefit system. This indicates that there is a need for enthusiastic support in the welfare benefit system differentiated from other companies when a resort company intends to establish effective personnel management strategy and policy scheme. Second, the organizational loyalty is shown to have influence on organizational effectiveness that is a superior variable to job engagement and organizational commitment. Therefore, in order to enhance the loyalty of employees, the study has formulated the practical implications that the resort companies need diverse and systematized welfare system with new personnel management system, process and the like.

"Joyce Without Borders": A Report on the North American James Joyce Symposium, Mexico City, Mexico, 12-16 June 2019

"Joyce Without Borders":A Report on the North American James Joyce Symposium, Mexico City, Mexico, 12-16 June 2019 Tiffany L. Fajardo Mexico City may seem the least likely destination for a Joyce conference, but 2019's "Joyce Without Borders" makes a strong case for situating symposia in new and exciting locales outside [End Page 17] the Anglosphere. With its historic Roma backdrop, Mexico City's Universidad Nacional Autónoma offered Joyceans an invigorating conference venue that brought scholars the world over together for five days of performances, panels, and fun. A conference unlike any other, in addition to the serious scholarship on display, this year's events included a Ulysses-themed tarot reading by the artist Penelope K. Wade and a Finnegans Wake yoga class led by James Shaw, ensuring a delightful and unforgettable experience for all attendees. The conference kicked off on Wednesday, 12 June, with Carol Wade's "Art of the Wake," a witty exploration of Finnegans Wake through painting and illustration. In the words of Wade, "I just love it when art causes a conversation"—and that she did! By turns elegant and playful, Wade's art is a visual smorgasbord that set the pace for the conference as an intellectual endeavor, which, however ambitious, illuminated Joyce for a broad audience and beckoned him from the ivory tower and into the dear, dirty streets. Next, composer Neal Kosaly-Meyer's "Finnegans Wake, fragment performed from memory" was a tour-de-force feat in which he performed eight pages of the Wake entirely from memory. The acute attention to musical detail and quasi-liturgical staging, including his pausing to pour water and whiskey which he then ceremonially drank, was wholly unique. Gavan Kennedy's "Finnegan Wakes Film Project" followed, democratizing Joyce's most experimental work by choosing volunteers to read randomly selected passages set to any tune that had impacted them in a meaningful way. The scope of the project is massive, seeking to set all of the Wake to film, and Kennedy shot several clips with conference-goers throughout the week's events. Thursday, 13 June, saw the beginning of panel sessions proper, with veteran and virgin researchers convening to present fresh perspectives on Joyce's oeuvre. Chaired by Kiron Ward, the morning session's "Joyce in Africa, Africa in Joyce," was very much in the spirit of the conference theme. Teresa Valentini's "Comparative Modernisms: Olive Schreiner's African Farm and Joyce's A Portrait," raised issues of identity, gender, and nation. Michael Wood then delivered the first keynote on "Melodies of Underdevelopment," stressing the relationship between music and class in Joyce's work. The Joycean events continued well into lunch with a Finnegans Wake reading group led by Rodney Sharkey and Peter Quadrino, showcasing a delicious prix fixe menu that highlighted traditional Mexican dishes and made for a crossing of linguistic and culinary borders. The return to the conference marked presentations by my panel, "Nes Yo: Living with the Irresolvable in Joyce's Fiction." For my part, "'The He and the She of It': Embracing Indeterminacy in Joyce" attempted to shift the focus from HCE to ALP and interrogate the uncertainty surrounding the Phoenix Park incident, as well as raise [End Page 18] discussions about the contemporary significance of this "crime" in the wake of #metoo. Shifting gears, Tim Conley's "Don't you know he's dead?" offered a Wittgensteinian spin on Joyce's texts, reminding us that nothing—not even the ostensibly obvious difference between life and death—is ever beyond critique, and that the simplest of premises becomes questionable in the hands of Joyce. Austin Briggs followed this with the Empson-inflected "Seven Types of Joycean Ambiguity and What to Do with Them," highlighting the multiple and contradictory valences in Joyce's work from Dubliners through Ulysses. The afternoon then closed with a panel chaired by conference organizer James Ramey, "Joyce and Posthumanism," which was one of the day's most provocative. Given the typical antipathy to theory in Joyce and lack of scholarship by women on the Wake, graduate students Maisie Ridgeway's "Joyce the Technician: Algorithms and Autopoiesis in Finnegans Wake" and Brenna MacDougall's "Posthuman Joyce? The Becomings...

Great War Strains and Easter Rising Breaking Point: Douglas Hyde’s Ideological Ambivalences

Great War Strains and Easter Rising Breaking Point: Douglas Hyde’s Ideological Ambivalences Liam Mac Mathúna (bio) This article is concerned with the skein of ideological threads that motivated and animated Douglas Hyde (1860–1949) and, more broadly, the body politic in twentieth-century Ireland. First president of the Gaelic League (1893–1915), first professor of modern Irish at University College Dublin (1909–32), and first president of Ireland under the 1937 Constitution, Bunreacht na hÉireann (1938–45), Hyde remains a difficult historical figure to pinpoint ideologically. Professor David Greene once referred to Hyde as “that strange and complex man,” a tellingly accurate characterization given that behind his outward affability and gregariousness, Hyde maintained an unwavering commitment to the Irish language and Irish nationality in ever-changing political and social circumstances.1 Much of the challenge of understanding Hyde revolves around trying to reconcile the thinking and actions of the private and the public man, a task that is complicated by the presence of two competing and conflicting emphases that may be noted in examining Hyde’s long public career. One is the insistence on the nonsectarian, nonpolitical nature of the language movement’s credo, a movement that united nationalist and unionist, Catholic and Protestant, landlord and tenant. Hyde himself repeated this mantra so often that he more or less came to believe it and decided that he had to resign as president of the Gaelic League at the 1915 Ard-Fheis in Dundalk after Irish Republican Brotherhood (IRB) protégés swept the board at the elections to the League’s executive committee. But away from the spotlight, buttressed by a vitriolic opposition to Trinity College’s ethos, there continued to be [End Page 7] indications of the Fenian leanings of the younger Hyde that were hidden behind his second—and less widely addressed—nom de plume, “An Géagán Glas.” In fact, as early as 1918, and overwhelmingly by 1923, Hyde had reinterpreted his nonsectarian, nonpolitical stance to embrace the new status quo of militant separatist nationalism that had by then been endorsed by most of the people on the island. When it was no longer expedient or advantageous to speak of overarching Redmondite Home Rulers and IRB republicans, Hyde simply abandoned the previous gospel and projected his new public stance back to the beginning of the Revival and his famous 1892 lecture, “The Necessity for De-Anglicising Ireland.” To fully comprehend this holistic interpretation of Hyde’s ideological stance, one must begin with his formative years. As he came of age in Frenchpark, Co. Roscommon, the young Douglas chose for his friends and informal tutors Irish-speaking countrymen who had strong Fenian leanings.2 The most influential of these was undoubtedly Seamus Hart, Lord De Freyne’s gamekeeper, who was the first person to teach Hyde Irish. Indeed, Hart became a father figure to him, and his death at the end of 1875, when Hyde was just fifteen years old, affected him significantly.3 Hyde never forgot Seamus Hart. The Dunleavys maintained, accurately and insightfully, I believe, that when Hyde became president of Ireland in 1938, Hart was with him in Áras an Uachtaráin, the president’s residence in the Phoenix Park, Dublin.4 The vehemence with which the young Hyde expressed anti-English sentiment in the Irish-language poems he composed in the period 1877–82 is quite striking. The tone is set in the first poem he composed, in March 1877. This was in English and was entitled “Graun ’a Peeca Géur” (Graun of the Sharp Pike): [End Page 8] Those damnable English and traitors and allSays Graun a peeca géur,I’ll close with them soon and I’ll get them a fallSays Graun a peeca géur,And I’ll bid them bewareAnd I tell them take careFor I’ll come like a snareOn the face of them allAnd I’ll give them a fallSays the peeca géur.5 Although the poem proceeds to advise the peeca géur to “take care of yourself when the bullets are flying,” the reader is assured that “the danger of falling, the...

'haggiography in duotrigesumy': Saints, Sages, and the thirty-first International Eucharistic Congress, 21–6 June 1932

This article highlights how the Insular iconography of the thirty-first International Eucharistic Congress, 21–6 June 1932, which recast Ireland as an insula sanctorum, plays a significant role in framing the iconography of Finnegans Wake. The cultural ideology informing the congress, centred on the fifteenth centenary of Patrick's mission to Ireland (give or take a year or even a generation in reality). In contradistinction to Joyce's consistent vision of early medieval Ireland, the saints outflanked the sages at this 'internatural convention' (FW 128.27), which defined the Insular period as the wellspring of fifteen hundred years of evangelizing piety, represented by a ministerial chalice with a triskelion superimposed on 'the cross of Cong' (FW 399.280): the official seal of the congress. The Solemn Pontifical Mass of 26 June 1932 emphasized Ireland's unbroken covenant with her early medieval past, as one third of the population of the state, a paradisal host of 'a million souls' (Irish Press, 27 June 1932) descended on the 'fifteen acres' (FW 135.31) in the Phoenix Park. This most contested of imperial spaces, where Humphrey Chimpden Earwicker felt all too comfortable 'throughout his excellency long vicefreegal existence' (FW 3.30–1), was finally reclaimed as holy ground. Much of the population did believe that 'We have seen the Island of Saint and Scholar reborn in our midst' (Drogheda Independent, 2 July 1932). However, the idea that the glories of early medieval Ireland are reanimated in Saorstát Éireann as 'Saint Scholarland' (FW 135.19) is subjected to unremitting scrutiny by Joyce in his parodic recollections of the congress.

Symposium: The Israeli-Palestinian Conflict: Has the U.S. Failed?

Middle East PolicyVolume 21, Issue 4 p. 1-31 U.S. POLICY Symposium: The Israeli-Palestinian Conflict: Has the U.S. Failed? Daniel C. Kurtzer, Daniel C. Kurtzer The following is an edited transcript of the seventy-eighth in a series of Capitol Hill conferences convened by the Middle East Policy Council. The meeting was held on October 15, 2014, at the Phoenix Park Hotel in Washington, DC, with Omar Kader moderating and Thomas R. Mattair as discussant. The video can be accessed at www.mepc.org.Search for more papers by this authorMatthew Duss, Matthew Duss The following is an edited transcript of the seventy-eighth in a series of Capitol Hill conferences convened by the Middle East Policy Council. The meeting was held on October 15, 2014, at the Phoenix Park Hotel in Washington, DC, with Omar Kader moderating and Thomas R. Mattair as discussant. The video can be accessed at www.mepc.org.Search for more papers by this authorNatan B. Sachs, Natan B. Sachs The following is an edited transcript of the seventy-eighth in a series of Capitol Hill conferences convened by the Middle East Policy Council. The meeting was held on October 15, 2014, at the Phoenix Park Hotel in Washington, DC, with Omar Kader moderating and Thomas R. Mattair as discussant. The video can be accessed at www.mepc.org.Search for more papers by this authorYousef Munayyer, Yousef Munayyer The following is an edited transcript of the seventy-eighth in a series of Capitol Hill conferences convened by the Middle East Policy Council. The meeting was held on October 15, 2014, at the Phoenix Park Hotel in Washington, DC, with Omar Kader moderating and Thomas R. Mattair as discussant. The video can be accessed at www.mepc.org.Search for more papers by this author Daniel C. Kurtzer, Daniel C. Kurtzer The following is an edited transcript of the seventy-eighth in a series of Capitol Hill conferences convened by the Middle East Policy Council. The meeting was held on October 15, 2014, at the Phoenix Park Hotel in Washington, DC, with Omar Kader moderating and Thomas R. Mattair as discussant. The video can be accessed at www.mepc.org.Search for more papers by this authorMatthew Duss, Matthew Duss The following is an edited transcript of the seventy-eighth in a series of Capitol Hill conferences convened by the Middle East Policy Council. The meeting was held on October 15, 2014, at the Phoenix Park Hotel in Washington, DC, with Omar Kader moderating and Thomas R. Mattair as discussant. The video can be accessed at www.mepc.org.Search for more papers by this authorNatan B. Sachs, Natan B. Sachs The following is an edited transcript of the seventy-eighth in a series of Capitol Hill conferences convened by the Middle East Policy Council. The meeting was held on October 15, 2014, at the Phoenix Park Hotel in Washington, DC, with Omar Kader moderating and Thomas R. Mattair as discussant. The video can be accessed at www.mepc.org.Search for more papers by this authorYousef Munayyer, Yousef Munayyer The following is an edited transcript of the seventy-eighth in a series of Capitol Hill conferences convened by the Middle East Policy Council. The meeting was held on October 15, 2014, at the Phoenix Park Hotel in Washington, DC, with Omar Kader moderating and Thomas R. Mattair as discussant. The video can be accessed at www.mepc.org.Search for more papers by this author First published: 08 December 2014 https://doi.org/10.1111/mepo.12092Read the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinked InRedditWechat Volume21, Issue4Winter 2014Pages 1-31 RelatedInformation

Anthologizing Sir Samuel Ferguson: Literature, History, Politics

Although Sir Samuel Ferguson is generally recognized as one of the key figures of mid-nineteenth-century Irish literature, there has been no major edition of his poems since 1916, as a result of which his work tends to be known to the general reader through selections published in anthologies. The essay analyzes the selections of Ferguson’s work in anthologies of Irish literature published between 1895 and 2010 in an attempt to assess the impact of the cultural dynamics of twentieth-century Ireland on the interpretation of Ferguson’s achievement as a poet. The evidence collected demonstrates that the image of Ferguson perpetuated by most twentiethcentury anthologists, most of them Hibernocentric in approach, was that of a respectable if rather old-fashioned Romantic nationalist antiquarian, whose work focused primarily on familiarizing the Victorian reader with the ancient myths and traditions of Ireland. This interpretation of Ferguson’s achievement, motivated, it is argued, by the predominantly nationalist agenda of modern Ireland’s cultural establishment, has largely marginalized the other side of Ferguson—a political thinker committed to the unionist cause and vehemently opposed to the violence perpetrated by the emergent Irish republican movement and culminating in the Phoenix Park murders of 1882, which formed the subject of two of Ferguson’s most powerful late poems, “At the Polo-Ground” and “In Carey’s Footsteps.”