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This book examines the native Irish experience of conquest and colonisation in Ulster in the first decades of the seventeenth century. Central to this argument is that the Ulster plantation bears more comparisons to European expansion throughout the Atlantic than (as some historians have argued) the early-modern state’s consolidation of control over its peripheral territories. Farrell also demonstrates that plantation Ulster did not see any significant attempt to transform the Irish culturally or economically in these years, notwithstanding the rhetoric of a ‘civilising mission’. Challenging recent scholarship on the integrative aspects of plantation society, he argues that this emphasis obscures the antagonism which characterised relations between native and newcomer until the eve of the 1641 rising. This book is of interest not only to students of early-modern Ireland but is also a valuable contribution to the burgeoning field of Atlantic history and indeed colonial studies in general.
This book is the first major academic study of the Ulster Plantation in over 25 years. The pivotal importance of the Plantation to the shared histories of Ireland and Britain would be difficult to overstate. It helped secure the English conquest of Ireland, and dramatically transformed Ireland’s physical, political, religious and cultural landscapes. The legacies of the Plantation are still contested to this day, but as the Peace Process evolves and the violence of the previous forty years begins to recede into memory, vital space has been created for a timely reappraisal of the plantation process and its role in identity formation within Ulster, Ireland and beyond. This collection of essays by leading scholars in the field offers an important redress in terms of the previous coverage of the plantations, moving away from an exclusive colonial perspective, to include the native Catholic experience, and in so doing will hopefully stimulate further research into this crucial episode in Irish and British history.
The eleven years of conflict that engulfed Ireland (1641-53) can be seen as a drama in three acts, each of which drew Ireland into progressively closer alignment with the Civil Wars (1642-52) in the other two Stuart kingdoms, Scotland and England. The first act in the Wars of Religion in Ireland (1641-53) began in October 1641 with a rising in Ulster and shuddered to a halt in September 1643 when the insurgents, now embodied as the Confederate Catholics, agreed a ceasefire with Charles I’s representative in Ireland. This study is confined to Act One to manage its sheer scope and scale. Not a single county in Ireland was unscathed by war and in summer 1642 there were more men under arms than there ever had been or would be again. Moreover, Act One was singularly nasty. Insurgent slaughter of Protestant settlers in the winter of 1641-42 quickly gained canonical status. English and Scots armies routinely massacred natives in the spring and summer that followed. After their uprising failed, the Irish in 1642 were attacked by English and Scottish armies that were bigger, in aggregate, than any before or since. And that includes the armies of Elizabeth I, Oliver Cromwell and William of Orange. Lacking munitions, forced to disperse their strength, and usually outfought in open battle, the Confederate Catholics pushed back in war-as-process and food-fights in which castles dominating a chequerboard of hinterlands jostled with hostile neighbors. The Catholics were winning this small war when the music stopped in 1643. This is a study of the Catholic armies in Act One through a succinct narrative which reveals underlying pattern and purpose in what would otherwise be one apparently random battle, siege, skirmish, massacre, and cattle raid after another, devoid of form or meaning. The narrative focuses in and out, from the strategic through the operational down to the tactical and what happened in a particular place on a given day. The narrative also shifts from the southern or Leinster/Munster theater to the northern or Connacht/Ulster theater. Meaning is disclosed through narrative in which the strengths and shortcomings of the Irish armies become clearer. The quotation in the title sets up two such shortcomings, of leaders and led. One reason why the Catholics lost so many battles may be that their generals fought battles when they needn’t have, showed a fatal preference for the all-out attack, and did not always deploy in a manner that let their army’s components, pike, shot and horse act in mutual support. Another reason may be that the rankers were less invested in the Catholic cause than their officers. But the establishing quotation is followed by a question mark. Perhaps the real question to be asked is how the Catholic armies achieved so much rather than why they failed.
Imagining Ireland's Pasts describes how various authors addressed the history of early modern Ireland over four centuries and explains why they could not settle on an agreed narrative. It shows how conflicting interpretations broke frequently along denominational lines, but that authors were also influenced by ethnic, cultural, and political considerations, and by whether they were resident in Ireland or living in exile. Imagining Ireland's Past: Early Modern Ireland through the Centuries details how authors extolled the merits of their progenitors, offered hope and guidance to the particular audience they addressed, and disputed opposing narratives. The author shows how competing scholars, whether contributing to vernacular histories or empirical studies, became transfixed by the traumatic events of the sixteenth and seventeenth centuries as they sought to explain either how stability had finally been achieved, or how the descendants of those who had been wronged might secure redress.
Ireland has long been regarded as a 'land of saints and scholars'. Yet the Irish experience of Christianity has never been simple or uncomplicated. The Rise and Fall of Christian Ireland describes the emergence, long dominance, sudden division, and recent decline of Ireland's most important religion, as a way of telling the history of the island and its peoples. Throughout its long history, Christianity in Ireland has lurched from crisis to crisis. Surviving the hostility of earlier religious cultures and the depredations of Vikings, evolving in the face of Gregorian reformation in the 11th and 12th centuries and more radical protestant renewal from the 16th century, Christianity has shaped in foundational ways how the Irish have understood themselves and their place in the world. And the Irish have shaped Christianity, too. Their churches have staffed some of the religion's most important institutions and developed some of its most popular ideas. But the Irish church, like the island, is divided. After 1922, a border marked out two jurisdictions with competing religious politics. The southern state turned to the Catholic church to shape its social mores, until it emerged from an experience of sudden-onset secularization to become one of the most progressive nations in Europe. The northern state moved more slowly beyond the protestant culture of its principal institutions, but in a similar direction of travel. In 2021, fifteen hundred years on from the birth of Saint Columba, Christian Ireland appears to be vanishing. But its critics need not relax any more than believers ought to despair. After the failure of several varieties of religious nationalism, what looks like irredeemable failure might actually be a second chance. In the ruins of the church, new Columbas and Patricks shape the rise of another Christian Ireland.
Ireland was England's oldest colony. Making Empire revisits the history of empire in IrelandEDin a time of Brexit, 'the culture wars', and the campaigns around 'Black Lives Matter' and 'Statues must fall'EDto better understand how it has formed the present, and how it might shape the future. Empire and imperial frameworks, policies, practices, and cultures have shaped the history ofthe world for the last two millennia. It is nation states that are the blip on the historical horizon. Making Empire re-examines empire as processEDand Ireland's role in itEDthrough the lens of early modernity. It covers the two hundred years, between themid-sixteenth century and the mid-eighteenth century, that equate roughly to the timespan of the First English Empire (c.1550-c.1770s). Ireland was England's oldest colony. How then did the English empire actually function in early modern Ireland and how did this change over time? What did access to European empires mean for people living in Ireland? This book answers these questions by interrogating four interconnected themes. First, that Ireland formed an integral partof the English imperial system, Second, that the Irish operated as agents of empire(s). Third, Ireland served as laboratory in and for the English empire. Finally, it examines the impact that empire(s)had on people living in early modern Ireland. Even though the book's focus will be on Ireland and the English empire, the Irish were trans-imperial and engaged with all of the early modern imperial powers. It is therefore critical, where possible and appropriate, to look to other European and global empires for meaningful comparisons and connections in this era of expansionism. What becomes clear is that colonisation was not a single occurrence but an iterative anddurable process that impacted different parts of Ireland at different times and in different ways. That imperialism was about the exercise of power, violence, coercion and expropriation. Strategies about howbest to turn conquest into profit, to mobilise and control Ireland's natural resources, especially land and labour, varied but the reality of everyday life did not change and provoked a wide variety of responses ranging from acceptance and assimilation to resistance. This book, based on the 2021 James Ford Lectures, Oxford University, suggests that the moment has come revisit the history of empire, if only to better understand how it has formed the present, and how thismight shape the future.
Sheds fresh light on our understanding of violence, imperialism, and political centralisation in Tudor England.
Virginia 1619 provides an opportunity to reflect on the origins of English colonialism around the Chesapeake Bay and the Atlantic world. As the essays here demonstrate, Anglo-Americans have been simultaneously experimenting with representative government and struggling with the corrosive legacy of racial thinking for more than four centuries. Virginia, contrary to popular stereotypes, was not the product of thoughtless, greedy, or impatient English colonists. Instead, the emergence of stable English Atlantic colonies reflected the deliberate efforts of an array of actors to establish new societies based on their ideas about commonwealth, commerce, and colonialism. Looking back from 2019, we can understand that what happened on the shores of the Chesapeake four hundred years ago was no accident. Slavery and freedom were born together as migrants and English officials figured out how to make this colony succeed. They did so in the face of rival ventures and while struggling to survive in a dangerous environment. Three hallmarks of English America--self-government, slavery, and native dispossession--took shape as everyone contested the future of empire along the James River in 1619. The contributors are Nicholas Canny, Misha Ewen, Andrew Fitzmaurice, Jack P. Greene, Paul D. Halliday, Alexander B. Haskell, James Horn, Michael J. Jarvis, Peter C. Mancall, Philip D. Morgan, Melissa N. Morris, Paul Musselwhite, James D. Rice, and Lauren Working.
South-west Donegal, Ireland, June 1856. From the time that the blight first came on the potatoes in 1845, armed and masked men dubbed Molly Maguires had been raiding the houses of people deemed to be taking advantage of the rural poor. On some occasions, they represented themselves as 'Molly's Sons', sent by their mother, to carry out justice; on others, a man attired as a woman, introducing 'herself' as Molly Maguire, demanding redress for wrongs inflicted on her children. The raiders might stipulate the maximum price at which provisions were to be sold, warn against the eviction of tenants, or demand that an evicted family be reinstated to their holding. People who refused to meet their demands were often viciously beaten and, in some instances, killed -- offences that the Constabulary classified as 'outrages'. Catholic clergymen regularly denounced the Mollies and in 1853, the district was proclaimed under the Crime and Outrage (Ireland) Act. Yet the 'outrages' continued. Then, in 1856, Patrick McGlynn, a young schoolmaster, suddenly turned informer on the Mollies, precipitating dozens of arrests. Here, a history of McGlynn's informing, backlit by episodes over the previous two decades, sheds light on that wave of outrage, its origins and outcomes, the meaning and the memory of it. More specifically, it illuminates the end of 'outrage' -- the shifting objectives of those who engaged in it, and also how, after hunger faded and disease abated, tensions emerged in the Molly Maguires, when one element sought to curtail such activity, while another sought, unsuccessfully, to expand it. And in that contention, when the opportunities of post-Famine society were coming into view, one glimpses the end, or at least an ebbing, of outrage -- in the everyday sense of moral indignation -- at the fate of the rural poor. But, at heart, The End of Outrage is about contention among neighbours -- a family that rose from the ashes of a mode of living, those consumed in the conflagration, and those who lost much but not all. Ultimately, the concern is how the poor themselves came to terms with their loss: how their own outrage at what had been done unto them and their forbears lost malignancy, and eventually ended. The author being a native of the small community that is the focus of The End of Outrage makes it an extraordinarily intimate and absorbing history.