Quantcast
Channel: IrishCentral.com Roots stories and blogs
Viewing all 30635 articles
Browse latest View live

One US woman’s desperate 44-year search for her birth mother

$
0
0

A woman who was taken and put up for adoption by Irish nuns spent 44 years trying to track down her birth mother. She was born in the notorious Bessborough home in County Cork where protests have been held and calls made to remember all the unmarried mothers and children who passed through there.

Catherine Deasy was separated from her mother by the nuns of the Bessborough Sacred Heart Convent in Cork as soon as she was born. Her mother, Johanna Sheehy, had been declared an unfit mother and was warned to keep away from her child.

One night in 1954, Johanna was caught trying to sneak into the nursery to deliver a tiny pair of crocheted booties to her daughter and was transferred to another convent miles away as punishment.

Four years later, she received a photo of her daughter with a devastating message.

"They gave her my picture saying, 'This is your daughter waving goodbye. She's gone to the United States and you're never to contact her again,'" Deasy told People back in 2014.

"It broke her heart."

“My mother was told nobody wanted her and it was best she live out her days and repent for her sins,” she said.

Deasy remembers being put on a plane to New York City, aged 4.
 
"I was frightened and crying,” she said.

She landed in New York where she met her new mother and sister, from an Irish Catholic family.

"I had a lot of emotional baggage as a kid," said Deasy, who said she wasn't used to being shown affection.

She said that although her adoptive mom was "marvelous" and supportive, "I had low self-esteem. I never felt like I belonged."

In 1987, she set out to find out more information about her history and reached out to Sacred Heart.

"For years I wrote back and forth with Sister Sarto. She'd ask for money to aid in her search and once even suggested my mother was probably dead."

As in the case of Philomena Lee, whose search for her son is chronicled in the Oscar-nominated film "Philomena," church officials denied any knowledge.

However, in 1996, Deasy saw a "20/20" segment featuring the convent where she was born.

"I saw women crying, looking for their babies," she says, growing tearful. "It gave me hope my mom might be alive."

Deasy’s dream came true in 2002.

By then, new laws had allowed her to track down her birth certificate, and an Irish volunteer found a nun who knew where her mother was.

Deasy traveled to Ireland and saw her birth mother, then 90, for the first time in 44 years.

At their reunion Johanna Sheehy "just kept looking at me," said Deasy. "It was like a reflection."

They talked for hours with the help of a relative to translate Sheehy's thick accent.

"She told me the whole story of my father and how she'd been sent away," said Deasy.

Sheehy had worked as a hired hand on a farm, where she had a brief relationship with the owner's son. She became pregnant and his mother had church officials take her away.

She did not leave the laundries until 1993.

Deasy visited her mother 15 more times before she died in 2009.

"We beat the odds," said Deasy, who still continues to visit her extended family in Ireland and campaigns for victims' rights.

"Through all of the lies and threats, I have a family – a forever family."

Rare footage of a Bessborough child arriving in America for adoption:


* Originally published in June 2014.


Vatican priest who saved 1,000s from the Nazis

$
0
0

Monsignor Hugh O’Flaherty may be one of the greatest Irish men who ever lived, yet his story is hardly known. This brave priest saved thousands of civilians and Allied soldiers during World War II. Growing up in Ireland I never heard his tale, but I suspect I know why. He was the heroic Monsignor, based in the Vatican, who saved thousands of Allied soldiers from the Nazis and also saved hundreds of Jews from the death camps.

Perhaps because he was helping the British in the war effort his story drew a veil of silence in Ireland but it should not have. World War II was a time for people of all backgrounds to choose sides between a monstrous evil and a force to battle that evil.

A book I have just finished reading outlines in great detail the heroic and extraordinary efforts of a great humanitarian and Irish history.

The book is entitled “'Hide and Seek' - The Irish priest in the Vatican who defied the Nazi command" by BBC journalist, Stephen Walker.

Though an intensely proud Irishman and deeply nationalist after seeing the Black and Tans in operation during his years in the seminary, Monsignor Hugh O’Flaherty realized early on that he needed to be on the side of the good guys.

That contrasted sharply with the position taken by Pope Pius XII who dithered while the Nazis overran Europe.

Flaherty organized the escape route for allied troops who had escaped POW camps or had been shot down but survived.

Through an incredibly close network of friends and confidantes, he set up safe houses all over Rome and in the Vatican itself where his work soon drew grave suspicion from the Nazis.

The book is a fascinating account of the stand-off between Flaherty and the head SS man in Rome, Herbert Kappler.

Kappler suspected O’Flaherty and had him under surveillance at all times. O’Flaherty comes across as a Michael Collins, however, hiding in plain sight, appearing each morning on the steps of Saint Peter's and meeting with those who were organizing the freedom runs.

He helped everyone who sought refuge, including many Jews, which infuriated Kappler. The SS commander tried to have O’Flaherty kidnapped with a view to summary execution but somehow O’Flaherty always managed to survive, earning him the nickname of the “Scarlet Pimpernel”.

Once, having left the neutral confines of the Vatican for a freedom route meeting, the Nazis raided the house and O’Flaherty, who was hiding in the cellar, was saved by sheer luck when two coal-men came to drop their supplies and he “borrowed” one of their outfits and strolled past the SS wearing the outfit and carrying a sack.

After the war, he was celebrated all over the world but refused most of the honors. Kappler was tried and found guilty of war crimes. Amazingly, O’Flaherty visited him frequently in prison and Kappler converted to Catholicism. O’Flaherty retired to his native Kerry for his final days and passed away there in 1963.

In a poem to celebrate his life, poet and fellow Kerry man Brendan Kennelly wrote of O'Flaherty:

"There is a tree called freedom and it grows
Somewhere in the hearts of men
Rain falls, ice freezes, wind blows
The tree shivers, steadies itself again."

The Israeli government planted a tree in his honor in 1973.

Was there ever a more courageous Irishman?

A clip from "Scarlet and the Black". The true story of Monsignor Hugh O'Flaherty:

* Originally published in 2011.

Neglect and death of 800 kids in Galway happened in plain sight

$
0
0

The 796 infants and children buried in an unmarked mass grave in the septic tank behind St. Mary’s Mother and Baby home in Tuam, Co. Galway made headlines around the world after their shocking story broke in May 2014.

But this is not the first time the Home and the ‘Home babies,’ as locals call them, have been in the news.

Following early reports on the research of Tuam historian Catherine Corless, who brought the story to light, Liam Hogan, a Limerick-based historian and librarian, began uncovering a trail of damning news clips dating from before the Home’s founding in 1925 to after its closure in 1961.

The articles show that the Home was very much a matter of both public and governmental knowledge. And the way in which they discuss the Home’s occupants (or “inmates” as they are more often referred to) makes clear the totally normalized disdain with which all the “illegitimate children” and “fallen women” were held.

The Tuam Children’s Home, it turns out, is a scandal that emerged from an even earlier scandal – The Glenamaddy Children’s Home, less than 20 miles away.

A June 1, 1924, article from the Connacht Tribune speaks of the ‘dire conditions’ at the Glenamaddy Home, a former workhouse that began housing orphans and unwed mothers in 1921, under the supervision of the BonSecours nuns.

“Tragedy in its most poignant form lies concealed beneath the childish gurgles of these tiny toddlers,” the article reads. “There are 130 in the house. These include 87 children from infants in arms to little boys and girls of nine, and 26 mothers.”

The writer praises the “wonderful, motherly nuns, who know every child by name” for the “marvels” they have achieved given the home’s poor conditions, which include gloomy rooms, walls “reek with damp” in winter and a total lack of any permanent bathing facilities. Blame for these conditions is placed upon local authorities for their failure to do anything beyond sending inspectors to take note of the issues.

“There are certain features about the children’s home in Glenamaddy that need not be touched upon,” it continues. “Sufficient has been said to show that it is vital for the interests of child welfare in the country that certain classes of entrants should be kept apart and be afforded the opportunity of separate treatment.”

The infant mortality rate, it notes, is higher than it should be. “A few of the older children died from whooping cough, but the death rate amongst the infants has been higher than it ought to have been because of the difficulties of rearing motherless babies.”

Ultimately, the article commends a plan to transfer the Home’s occupants to the site of another former workhouse in Tuam, which originally opened in 1846 to house the Famine poor. The hope is that “a place might be found for one of the most noble, charitable and important works in the social life and welfare of County Galway.”

Included in the article is a photo of some of the children at Glenamaddy. The incongruously cheery caption reads “A delightful snapshot of children at play in the fields surrounding Glenamaddy Children’s Home. Note the little tot peeping out at the ‘Tribune’ man with the camera.”

At a 1925 Galway County Council meeting, it was agreed that the Tuam workhouse site would be a suitable new location for the Children’s Home. The people of Tuam had previously opposed the idea, preferring that the site be put to industrial use instead, but this opposition was withdrawn.

Because “paying patients” in the Galway county hospital objected to being cared for in the same ward as “unmarried mothers,” in 1927 the Board of Health directed that a maternity ward be added on to the Home so that they could be fully segregated.

An account of the County Galway Hospital and Dispensaries Committee, published five days later, reports that eleven unmarried mothers had been admitted to the hospital in the past month. “That is a terrible condition of affairs,” it quotes the chairman as saying. “We thought it was bad when we used to have three or four in the month. We appear to have reached a great depth of evil.”

The Home’s future was in jeopardy as early as 1928, when the County Galway Homes and Home Assistance Committee considered terminating its contract with the BonSecours nuns, believing “the rate of 10s a week for the maintenance of each child” to be “too high.”

An Irish Times account of the contract debate from September 12, 1928, states that at the time there were “118 children, of which 96 were illegitimate, and 30 unmarried mothers in the home.” In the same article, a letter from the Board of Health recommends that unmarried mothers who are “second offenders” should be “committed to a Magdalen asylum of similar institution for a term of years.”

The maternity ward was eventually added to the Tuam Home in 1929.

Two years later, 18-year-old Mary Ellen Garvey, one of the expectant mothers living at the Tuam Home, wrote in a letter to her mother, “Please God, I won’t be here for ever [sic], and if I am all right I am young enough yet and I will hold my head up yet, with the help of God. There are more than me here. I am not the first, and I won’t be the last.”

Local people living near the Home signed a petition in 1937 calling for “the removal of the cesspool at the back of the Children’s Home, Tuam. . . . The petitioners’ letter stated that the smell from the cesspool was intolerable and highly dangerous to the health of a large number of residents and their families.”

In 1949, inspectors from the Galway County Council found “everything in the home in good order and congratulated the BonSecour sisters on the excellent condition of their Institution.”

Just one year later, in 1950, the Tuam Herald reported that a committee from the County Council visited the Home and “recommended that necessary improvements be carried out.”

An Irish Independent article from November 27, 1954 notes that six children from the Tuam home had been adopted by American families in the previous year and a half, and that the Home Assistance Department of the Galway County Council was “screening” fourteen further applications. The story also notes that “Full inquiries are made before an adoption is permitted and information is obtained through Church and State channels. Reports must be furnished regularly to the Council to show that the religious duties of the child are being attended to, that he or she is attending school, and that the circumstances of the couple who adopted the child have not altered.”

A 1959 article announcing that the Home would receive a 130-child extension recalls that, at one point, people in Galway would give toys to the children in the Home at Christmas but that “this commendable practice ceased.”

The extension was never built, but was instead applied to the Heraldours Nursing Home, also in Tuam, the following year.

“Will the Children’s Home be closed?” asks a headline in the TuamHearald on August 27, 1960. At a Council Meeting the week prior, the Department of Health had proposed that the home be shut down.

By 1961, the Home’s ‘fate was sealed,’ with the announcement that it would be closed in the near future. The article below notes that the occupants would be transferred to “similar centers at Castlepollard, Co. Westmeath; St. Patrick’s, Cabra, [Co Dublin] and Shanross Abbey, Roscrea, [Co Tipperary]” all now recognized as Magdalene institutions. The article seems especially concerned with the “loss” local businesses will feel after the Home closes, “the supply of food, clothing and other necessities [having] been a valuable trade.”

A report from a special council meeting about the Home’s closing assures that “The unsatisfactory conditions in the Home are due to unsuitable buildings, shortage of trained staff and other factors. There was no reflection intended on the work of any member of the staff.”

In 1962, there was an attempt to move all of the records from the Tuam Children’s Home to the County Council building in Galway. The move was blocked – at least temporarily – by the Tuam Town Commissioners. (Connaught Tribune, December 8, 1962).

The above is just a fraction of the clippings Liam Hogan has uncovered. To see more, read the Storify compilation, or visit the @Limerick1914 Twitter page.

* Originally published in 2014.

Celtic chieftains graveyard discovered in France

$
0
0

An Iron Age graveyard has been uncovered in France that experts believe will provide a fascinating insight into the life of the Celts. French reports on the find, outline how a muddy field located between a motorway and a meander of the Seine southeast of Paris is home to the graveyard.

Archaeologists believe the Celtic Age find will shed light on the great yet enigmatic civilization of Gaul.

The report says the discovery will provide the key to many unanswered questions about how this Celtic civilization actually lived, worked and played.

The site was earmarked for a warehouse project on the outskirts of Troyes.

It contains a stunning array of finds including five Celtic warriors whose weapons and adornments attest to membership of a powerful but long-lost elite.

Archaeologist Emilie Millet spoke to reporters at one of 14 burial sites that have been uncovered in recent weeks after a nine-year excavation of the 650-acre site.

Remains of a tall warrior, complete with a 28-inch iron sword still in its scabbard were placed at her side.

As Millet gazed at a metal-framed shield whose wood-and-leather core has long rotted away, she admitted: “I have never seen anything like it.”

Several women are buried next to the warriors. Their jewelry, including twisted-metal necklaces known as torcs, and large bronze brooches decorated with precious coral, also hint at their high status.

A woman was buried next to a man in one grave, separated by a layer of soil, which the report says speaks of a close but as-yet unfathomable bond.

A spokesman for the National Institute for Preventive Archaeological Research said: “This graveyard is exceptional in more ways than one.”

The report says the jewelry suggests that the dead were buried between 325 and 260 BC, in a period known as La Tene.

Analysis of the scabbards, whose decoration changed according to military fashion will provide more clues.

Designs in this period typically had two open-mouthed dragons facing each other, with their bodies curled.

The name La Tene comes from an archaeological site in Switzerland and ran from about the 5th century BC to the first century AD, which marked the glory years of the Celts.

It was in this time that the Celts expanded from their core territory in central Europe to as far afield as northern Scotland, Ireland and the Atlantic coast of Spain.

The report adds that during their expansion, they clashed with the emerging Roman empire, whose writers recorded the invaders as pale-skinned savages, dressed in breeches with bleached hair, who cut off their enemies’ heads, preserving those of high rank in cedar oil.

The report adds: “The barbarian image, though, has been dispelled by historical research in recent decades.

“It has laid bare a complex civilization that had a mastery of metal and a trading system which spanned Europe and generated great wealth.

“The find at Bucheres raises several questions, for there has never been any trace of major Celtic settlement in this neighbourhood.

“The graves were uncovered at a depth of about 6.5 feet but if they had any external markers, none remains.”

Archaeologist Cecile Paresys said: “An earlier civilisation, from the Bronze Age, left a line of burial mounds nearby which would have been visible for miles around.

* Originally published in 2013.

Did the Irish and St. Brendan get to America before Columbus?

$
0
0

St. Brendan is one of the most famous Irish saints, but whether he got to America befoe Christopher Columbus has remained one of the continuing Irish mysteries. Today, May 16, believed to have been the day of his death and isalso his feast day.

Saint Brendan is one of the early Irish monastic saints. He is chiefly renowned for his legendary quest to the "Isle of the Blessed," also called Saint Brendan's Island. The venerated saint was one of the Twelve Apostles of Ireland.

The famous text, The Voyage of St. Brendan, is a work of fiction or fact depending on who is interpreting it. We know for certain that in 484 Saint Brendan was born near Tralee, in County Kerry.

What we also know for certain is that between the years 512 and 530, St. Brendan built monastic forts around Ireland and then undertook a seven-year voyage which is the basis of the American legend. It is described as a hero’s journey in a boat and visits to an island far to the west which many modern historians believe is America. The island is called ‘Isle of the Blessed.’

Statue of Saint Bredan at Fenit, County Kerry.

Years later explorer Tim Severin retraced Brendan’s steps. Severin is a British explorer, historian and writer who is noted for his work in retracing the legendary journeys of historical figures. Among his amazing journeys have been those of Marco Polo, Ulysses and that of Genghis Khan.

Some scholars believe that the Latin texts of Navigatio Sancti Brendani Abbatis (The Voyage of St. Brendan the Abbot), dating back to at least 800 AD, tell the story of Brendan's seven-year voyage across the Atlantic Ocean. Convinced that the legend was based on historical truth Severin built a replica of Brendan’s leather currach.

Read more: Travel Ireland in the footsteps of the Irish saints

The 36-foot, double-masted boat was built with traditional tools. It was built with Irish ash and oak wood and hand-lashed together with nearly 2 miles of leather, wrapped with 49 traditionally tanned ox hides. The boat was sealed with wool grease.

Between May 1976 and June 1977 Severin and his crew sailed the 4,500 miles (7,200 km) from Ireland to Peckford Island, Newfoundland, stopping at the Hebrides and Iceland en route. This was Brendan’s route.

Currachs in County Kerry.

Severin considered that his recreation of the voyage helped to identify the bases for many of the legendary elements of the story: the "Island of Sheep", the "Paradise of Birds", "pillars of crystal", "mountains that hurled rocks at voyagers", and the "Promised Land".

The British explorer’s book, The Brendan Voyaga, was published in 1978 and became an international best seller, translated into 16 languages. Severin’s boat is now featured at the Craggaunowen open-air museum in County Clare.

However, despite this the debate remains ongoing it has been difficult for scholars to interpret what is factual and what is folklore. Was the Isle of the Blessed that Brendan reached America or just an historical fable?

The truth may never be known but it remains a constant claim by many that St. Brendan got to America first, before Columbus arrived on its shores in 1492.

Read more:Spanish documents suggest Irish arrived in America before Columbus

Why is Derry also called Londonderry?

$
0
0

It is a dispute almost as old as that between Ireland and England. What is the proper name for the city that sits on the banks of the River Foyle?

Readers of IrishCentral sometimes email in asking or complaining about the city’s name.

Derry, as most its inhabitants call it, was rechristened Londonderry in 1613 when a Royal Charter proclaimed, "that the said city or town of Derry, forever hereafter be and shall be named and called the city of Londonderry."

The name change was thrust upon the city by King James VI of Scotland; newly minted as King James I of England and Ireland following the death of his cousin Queen Elizabeth I in 1603. The astronomical sum of £60,000 had been raised by livery companies in the English capital and the result was one of the most ambitious projects of the Ulster Plantation.

The charter also established a new County of Londonderry which largely replaced the County of Coleraine– named for what was then the county’s biggest town.

The beautiful Derry city.

For a while the new, lengthy name, is thought to have stuck in popular usage but around the 19th century it is thought that the prefix fell into disuse. The acclaimed map maker Samuel Lewis wrote in 1849, “It was originally and is still popularly called Derry... the English prefix London was imposed in 1613... and was for a long time retained by the colonists, but has... fallen into popular disuse".

That most quintessentially Protestant organization, The Apprentice Boys of Derry, was founded in 1814 and the use of the abbreviated name suggests that at the time it was normal and natural for a loyal Protestant to use the town’s original name.

The Boundary Commission of 1925, which was set up to redraw the north-south border after partition, also makes mention of the name Derry – despite the commission’s unionist majority. One commissioner, attorney and newspaper editor Joseph Fisher, was such a unionist that he argued that Donegal should become part of Northern Ireland, telling his colleagues, “Ulster can never be complete without Donegal. Donegal belongs to Derry, and Derry to Donegal.”

Such a quote illustrates how once even unionist diehards like Fisher were content with 'Derry,' the name now most associated with its nationalist community.

All that was to change when the Troubles broke out some 40 years later. With the habits and hearts of both communities hardened against each other the use of the name became highly contentious and a simple marker of which community a person belonged to.

The culture war came to a head in 1984 when a nationalist majority council formally requested that the name of the body be changed from ‘Londonderry City Council’ to ‘Derry City Council’.

The name change was decried at the time by Willie Ross, Member of Parliament for East Londonderry, as “an anti-British move by the most extreme Republican movements in Londonderry and the rest of Northern Ireland."

But despite Ross’s outrage the British Government, seemingly unconcerned by such an ‘anti-British’ move, nodded the change through and the brass plaques of Londonderry City Council were unscrewed and put away.

Read more:What's your Irish County? County Derry

Unionists councilors stormed out of the city chambers and it was some time before they returned.

For all the unionist fury the change had invoked, the changing of the city council’s name did not affect the name of the city or county which were distinct legal entities. While councilors mused as to whether they should go the whole hog and ask for the city to be renamed too, ultimately, they decided against “petitioning an English Queen to change the name of our Irish city.”

Later many began half-jokingly, half-seriously to refer to it as “Stroke City” – in reference to the habit of nonpartisan bodies calling it ‘Derry/Londonderry.’

But in 2007 the idea of a name change was revived by a Sinn Féin councilor. An Equality Impact Assessment revealed, to no one’s surprise, that Catholics and nationalists supported the change but Protestants and unionists were opposed.

With the city’s population so starkly divided along sectarian lines, the survey recommended that both ‘Derry’ and ‘Londonderry’ be made joint official names alongside the Irish language version ‘Doire.’

However, once the report had been received by the city council the nationalist Social Democratic and Labor Party’s councillors joined with unionists to vote down further actions, effectively killing off the issue.

As such, both the city and county remain in something of a no man’s land and controversies still occasionally flare up over the issue. In 2007, a Canadian tourist asked for a bus ticket to Derry but was informed that no such place existed.

A map used in a state exam in the south that only referred to Londonderry lead to a complaint in the Irish Senate and it is common to see the ‘London’ part of the city’s name spray painted over on road signs in republican areas of the north.

Much like the flying of the Union Jack over Belfast City Hall, if a symbolic change is ever to be made, it will likely ignite another clash of Ireland’s orange and green traditions. The history of Northern Ireland ‘twas ever thus.

Read more: Why is the Irish border where it is?

H/T: Derry Journal/Londonderry Sentinel.

Shamrocks and the leprechaun – what symbols of Irishness really mean

$
0
0

When you think of Ireland, what's the first emblem of Irishness that springs to mind? I'm betting it's not the harp, Ireland's official national symbol, but more likely the shamrock, the shillelagh, or the Leprechaun. We take a look at some of the most well-known Irish symbols and explain how they came to be so, well, Irish. Let us know what your favorite Irish symbol is. 

The Shamrock


Derived from the Irish word seamróg, meaning 'little clover,' shamrock refers to young sprigs of clover. It was coined by Edmund Campion, an English scholar in 1571 when he wrote of the 'wild Irish' people eating the plant. In fact, the Irish at that time included wood-sorrel as a herb in their diet, which looked quite similar to clover.

It is popularly believed that St. Patrick once used the clover in his preaching to symbolize the Christian Holy Trinity, although the first written account of this does not appear until Caleb Threlkeld wrote about it in 1726.

The clover was a sacred plant of the Irish Druids, due to the cluster of its three heart-shaped leaves. Three was a sacred number in Irish mythology, perhaps inspiring St. Patrick to 'Christianize' it in his teachings.

The Metrical Dindshenchas, a collection of ancient poems dating back to 11th century, known as 'the lore of places', indicates that the shamrock was important long before the arrival of St. Patrick.

Teltown (in Irish Tailten, named for Tailltiu who was Lugh Lámhfhada’s foster mother) was described as a plane covered in blossoming clover. Brigid founded her religious order in Co. Kildare (in Irish Cill Darra, meaning 'church of the oak') in a blossom-covered clover field. These beautiful meadows were called St. Brigid’s Pastures, ‘in which no plow is ever suffered to turn a furrow.’ It was said that, although cattle were allowed to graze there from morning till night, the next day the clover remained as luxuriant as ever.

In later times it became traditional for Irish men to wear the shamrock in their hats on St. Patrick’s Day.

After mass, they would visit the local drinking establishment to 'drown the shamrock' in 'St. Patrick's Pot.' This involved placing their shamrock in the last beverage of the day, draining the glass, then picking out the shamrock and tossing it over their left shoulder.

During the 18th century, the shamrock became popular as a national emblem worn by members of the Irish Volunteers, local warbands raised to defend Ireland against the threat of Spanish and French invasion.

Now, every year on St. Patrick's Day, the Irish Taoiseach presents a Waterford crystal bowl featuring a shamrock design containing shamrocks to the US President in the White House.

The Shillelagh

Assorted shillelagh. Photo: Creative Commons

From the Irish sail éille (shee-lay-lee), meaning 'cudgel with a strap,' the shillelagh is a stick traditionally made from blackthorn or oak. Wood taken from the root was preferred, as it was considerably harder and less likely to split.

The stick would have been coated in lard or butter and placed inside a chimney to 'cure,' thus giving it its black shiny surface. It would normally have a large knob at the top for a handle.

Although often thought of as a walking stick, the shillelagh was actually a weapon used in the art of Bataireacht (Bat-er-akt), an ancient Irish martial art, and means 'stick fighting.' It evolved over the centuries from spear, staff, ax and sword combat, and prior to the 19th century, was used to train Irish soldiers in sword fighting techniques. There were three types; short, medium and long, and it was used to strike, parry and disarm an opponent. It was considered a gentlemanly way of settling a dispute.

The Leprechaun

Photo: Thinkstock

Known in Irish as the leipreachán, this mischievous little fellow is usually depicted as an old man, about 3ft tall, with red hair and beard, dressed in a dapper green or red coat and hat.

He makes shoes and hides his gold coins in a pot at the end of the rainbow. He is said to be intelligent, cunning and devious, a comical figure who loves practical jokes, a creature neither good nor evil.

As a fairy being, he is thought to be associated with the Tuatha de Denann, however, there is no mention of such a character in Sidhe or Denann mythology. It is more likely that he has arisen out of local folklore and superstition. Despite his enormous popularity, there is little known about his origins.

---

Ali Isaac lives in beautiful rural Co Cavan in Ireland, and is the author of two books based on Irish mythology, “Conor Kelly and The Four Treasures of Eirean,” and “Conor Kelly and The Fenian King.” Ali regularly posts on topics of Irish interest on her blog, www.aliisaacstoryteller.com

* Originally published in March 2015. 

“An American Irish Story” – growing up in the Bronx, New York

$
0
0

Michael Scanlon, an English lecturer, is the son of Irish emigrants and grew up in the Bronx, New York. Now aged 65, he has published a book on his life growing up in Irish America. “Rolling Up the Rug: An American-Irish Story” is available on Amazon.

This is the first chapter of his tale:

The fall of 1961. I am with my father. He has returned to his homeland for the first time after 35 years in America. The two of us stand silently under a sullen Irish sky in the high, dry grass among the fallen stones of the old country farmhouse in County Sligo where he was born and raised. He is quiet for a long time. As he leads me down a deserted dirt road, he shakes his head slowly, "You see that crossroads, Mick?” He points, “Oh, the life that used to be had there of a Sunday morning after Mass, the boys and girls, the laughter, the flipping of coins, and the gambling, and my own father among them. Those good times — all gone."

Good times — but not good enough to keep my father from leaving the land of his birth. In 1928, a year before the depression, at age 22, he boarded the USS California at the port of County Derry and landed in New York City where he spent the rest of his life. The woman he married, my mother, Mamie Gallagher, had arrived in New York one year before him. At age 16, she was the oldest of five children when she left her family's small farm in County Leitrim. She said good-bye forever. She never saw her parents again.

My father was an Irish fiddler. My mother sang songs in a lilting, operatic voice. They were the life of every gathering, and they threw many a party themselves. When I think back to my parents and the apartment where they raised my brother, sister and me all those years ago, I think first about the parties.

A Saturday morning in the early 1950s. Mom and Pop begin moving the couch, chairs and tables from the living room into the kids’ bedroom. Getting down on their knees in the living room, they begin the ritual that truly signals a night of music and dancing: rolling up the rug. With grunts and pushes and lots of, "Easy does it there!" they hoist the big well-worn, maroon patterned rug and banish it to the bedroom for the night. They then rim the bare living room with bridge chairs rented for the occasion — and the room transforms into a tiny dance hall.

Later, my mother shops for a big ham, cold cuts, potato and macaroni salads and coleslaw from the German delicatessen. At the Jewish bakery, she buys several loaves of seeded rye bread, marble cake, and macaroon cookies. The local beer distributor delivers a keg of beer that is hauled up the five flights of stairs and set up on its side in the kitchen sink with a spigot attached for the pouring. Bottles of Four Roses and Canadian Club whiskey stand ready on the kitchen table to be mixed later with ginger ale for "high balls."

By evening the men and women arrive decked out in their best. Most of the Irish who lived in and around our neighborhood of Highbridge had come to America in the 1920’s in a wave of immigration after Ireland gained independence. Like, my mother and father, they were mostly from the farms in the west of Ireland from counties Galway, Mayo, Sligo, Clare, Leitrim, Donegal, Roscommon, Longford, Cavan, Cork, and Kerry.

The women come bustling into our little apartment all perfumed, powdered and corseted into dresses dotted with rhinestones. The men in starched white shirts with wide ties tightly knotted, their faces shiny, clean-shaven and smiling. Their big, ham-fisted-laboring-man-hands extend in greeting, often crushing a dollar bill into the little hand of the boy who carries their coats and fedoras off to the bedroom.

My Uncle John, the bartender at Leo Sullivan's Saloon, serves the drinks and before long my father, with his red and yellow bow tie, takes his seat next to Mike Ryan, the accordionist, and they strike up the first dance of the evening. It is always the same lilting melody: "The Stack of Barley" — the original Irish tune that gave birth to America's "Turkey in the Straw." At once, men and women are up on the little-improvised dance floor swinging each other, laughing, dancing and whooping. They stomp the bare floor of our little living room while others stand around clapping their hands, tapping their feet, shouting encouragement. My father's elbow gyrates madly on the fiddle, his left foot tapping the floor to the driving rhythm of the music. Highland flings lead into an Irish hopped-up version of the "Verse of Vienna," followed by set dances and old time waltzes. And one special night, as the fiddle and accordion music floats out our window onto the steamy summer night air, my Aunt Margaret – in a pink satin dress, her curly blond hair piled high on her head – leads the entire crowd around every room of the apartment in a Conga line that goes on forever.

Later in the evening, they settle down to sing. Happily crammed together into our little Bronx apartment, these country people – now transformed into hard-working New Yorkers – begin to recall the quiet beauties of the land they left behind. They sing of the valleys, streams, and meadows of their youth:

Come by the hills to the land where fancy is free,

And stand where the peaks reach the sky

And the rocks meet the sea.

Then my mother sings:

Last night I had a pleasant dream,

I woke up with a smile.

I dreamt that I was home again

In dear old Erin's Isle.

For most of those people in the room, going home again to Ireland remained only a dream.

They sing funny songs too about Eliza's two big feet and of Paddy McGinty's Goat – famous for eating up all of Kate's "folderols" on her wedding night. And then, always towards the end, my mother and father sing "their" song together. She in her chair, her hands in her lap, a big, white smile on her face, him standing beside her, his hand resting on her shoulder, the roomful of friends in rapt attention, knowing well the song about to be sung:

When you and I were seventeen,

Life was but a dream

The world was just a field of green

And you my charming queen

Oh, do you recall

When love was all

And we were seventeen.

In the glow of such moments, my ten-year-old self wishes that nobody will go home, the lights will never go out, nothing will ever change, and nobody will ever die.

* “Rolling Up the Rug: An American-Irish Story” is available here.

** Originally published in February 2015. 


Find out the meaning behind your Irish name

$
0
0

Ever wondered about the history of your Irish surnames or your family name's meanings? Irish surnames and Irish last names are one of the most intriguing parts of our culture and to find your last name origin or from where or what your last name originated is to tell you a lot about the Irish people you are descended from. 

With the help of IrishCentral, you can now take your Irish last name or the surnames you know you are descended from and find these last names' origins in one easy guide. If you have more information about your last name's origin or any last name meanings, feel free to share it with us in the comments section, (We're sure we have some last name origen - iuses among our readers!)

The following is a comprehensive list of the 300 most common Irish surnames and the names' meanings. You can find the next two parts here if your Irish last name doesn't appear on the first list: 

Ahern, O’Ahern, Hearne– These Irish last names have their origins in Co. Clare, where the family held a seat as a Dalcassian sept from before the year 1000. With the disruptions of the Strongbow invasion of 1172, they migrated southward to Cork and Waterford. In Waterford, the name is predominantly Hearn/Hearne.

(Mac)Auliffe – The Irish last name MacAuliffe is particular to Co. Cork and is scarcely found outside Munster. The MacAuliffes are a branch of the MacCarthys.

MacAleese - MacGiolla (the last name's meaning is "son of the devotee of Jesus"). This Irish surname is of a prominent Derry sept. There are many variants of the name such as MacIliese, MacLeese, MacLice, MacLise, etc. The best known by this spelling, the painter Daniel MacLise, was from a family of the Scottish highlands, known as MacLeish, which settled in Cork.

Allen - This last name is usually of Scottish or English origin but sometimes in Offaly and TipperaryÓ hAillín has been anglicized Allen as well as Hallion. Allen is found as a synonym of Hallinan. As Alleyn, it occurs frequently in medieval Anglo-Irish records. The English name Allen is derived from that of a Welsh saint.

Barrett – The surname Barrett came to Ireland with the Anglo-Norman invaders at the end of the twelfth century. To this day, the surname is most frequently found in Co. Cork.

Syd Barrett of Pink Floyd.

Barry - de Barra - The majority of these Irish last names are of Norman origin, i.e. de Barr (a place in Wales); they became completely Hibernicized. Though still more numerous in Munster than elsewhere the name is widespread throughout Ireland. Barry is also the anglicized form of Ó Báire and Ó Beargha (meaning spear-like according to Woulfe), a small sept of Co. Limerick.

O’Beirne– Although the pronunciation of this name is very similar to O’Byrne, there is no connection between the septs. O’Beirne has its origins almost exclusively in Connacht.

Bodkin – This non-Irish sounding name is intimately connected with Galway, with the Bodkins being one of the fourteen “tribes” of the city. The name was originally spelled Boudakyn, then Bodekin, before eventually finalizing at Bodkin.

O’Boland– The old form of this name, Bolan or O’Bolan, is almost obsolete, though occasionally found in Ireland. There are two distinct septs of the name, both of which have origins in County Sligo.

O’Boylan – The O’Boylan sept of Oriel, which sprang originally from the same stock as the O’Flanagans of Fermanagh, were, in medieval times, located in a widespread territory stretching from Fermanagh to Louth.

O’Boyle – Boyle is Ó Baoighill in modern Irish, the derivation of which is possibly from the Old Irish word "baigell", i.e. having profitable pledges. Modern scholars reject the derivation baoith-geall. It is thus, of course, a true Irish surname.

(Mac)Brady – In Irish, the name is Mac Bradaigh, so it should correctly be MacBrady in the anglicized form. The prefix Mac, however, is seldom used in Irish last names in modern times; the modern use of the prefix O instead of Mac with this name is erroneous. The MacBradys were once a powerful sept belonging to Breffny.

O’Brallaghan – Few Irish surnames have been more barbarously maltreated by the introduction of the English language into Ireland than Ó Brollachain. For some extraordinary reason, it was generally given as its anglicized form, the common English name Bradley. Though in a few places, notably County Derry, it is quite rationally still O’ Brallghan.

O'Breen, MacBreen – Presently the Breens are widely distributed around Ireland. They are usually called simply Breen, though originally there were both MacBreens and O’Breens. The Mac Braoins (Irish form of the name) were an Ossory sept seated near Knock-topher in County Kilkenny; after the Anglo-Norman invasion they were dispersed by the Walshes and sank in importance.

Brennan - Ó Braonáin - (The word "braon" has several meanings, possibly sorrow in this case). The name of four unrelated septs, located in Ossory, east Galway, Kerry, and Westmeath. The name of the county Fermanagh sept of Ó Branáin was also anglicized to Brennan, as well as Brannan.

O'Brien – The Old Irish name used by the O’Brien family in Ireland was O Briain, which means descendant of Brian. The name's origins are first found in Thomond, a territory comprised mostly of Co. Clare with adjacent parts of Limerick and Tipperary. Before the 10th Century, the sept was a Dalcassian Clan known was the Ui Toirdealbhaigh, which achieved prominence with the rise of their ancestor Brian Boru, the High King of Ireland.

MacBride, Kilbride– MacBride is Mac Giolla Brighde in Irish, i.e. son of the follower or devotee of St. Brigid. The name is found most frequently in Ulster, particularly in Co. Donegal and Co. Down.

O’Broder, Broderick, Brothers– Broderick is a fairly common indigenous surname in England. However, very few Irish Brodericks are of English extraction, with the surname also deriving from the Gaelic "O' Bruadair." Broderick affords a good example of how names evolved and were Anglicized over the course of two centuries of English domination in Ireland.

Butler: Anglo-Norman name later Earl of Ormond. Lord FitzWalter later Butler accompanied British forces to Ireland in 1169 to secure Anglo-Norman lands. The family received Irish titles for their service. Later connected to Ormond line in the Kilkenny, Tipperary area

O'Byrne– This name in Irish is O Broin, i.e. the name's meaning is "descendant of Bran" (an earlier form of Broen), King of Leinster, who died in 1052. With the O’Tooles, the O’Byrnes were driven from their original territory in modern Co. Kildare at the time of the Anglo-Norman invasion, and settled in the wilder country of South Wicklow in roughly 1200.

Gabriel Byrne.

MacCabe - Mac Cába - An anglicized form of the Irish MacCába, which comes from cába, meaning cape or hat. In the Middle Ages, the Irish O'Reilly and O'Rourke families of Leitrim and Cavan brought fighters from Scotland to build their forces. Many of these gallowglass men were MacCabes from Inis Gall in the Hebrides. They are believed to have worn distinctive hats. Having regards to their origin it is more likely to be from a non-Gaelic personal name.

(Mac)Caffrey– The MacCaffreys are a branch of the MacGuires of Fermanagh. The townland of Ballymacaffrey near Fivemiletown on the Tyrone border marks their homeland. The great majority of people with this name today belong to families in Fermanagh and Tyrone.

O'Cahill– In early medieval times the most important sept of O’Cahill was that located in County Galway near the Clare border. The head of which was Chief of Kinelea, but by the middle of the thirteenth century, their former position as the leading family in Kilmacdaugh had been taken by the O’Shaughnessys.

Callaghan - Ó Ceallacháin - The eponymous ancestor, in this case, was Ceallacháin, King of Munster (d. 952). The sept was important in the present Co. Cork until the seventeenth century and the name is still very numerous there. The chief family was transplanted under the Cromwellian regime to east Clare, where the village of O’Callghan’s Mills is called after them.

MacCann, Canny– In Irish Mac Anna (son of Annadh) it has become, by the attraction of the C of Mac, Mac Canna in Irish and MacCann in English. The MacCanns occupied a district of Co. Armagh which was originally run by the O’Graveys.

O’Cannon– Cannon is a common English surname derived from the ecclesiastical word canon. It is also the anglicized form of the name of two quite distinct Irish septs, one stemming from Galway and the other from Donegal. The original Gaelic form of the name is Ó Canain, from the word 'cano,' which means wolf cub.

Carey– The O’Kearys (Irish: O Ciardha), later used the anglicized form, Carey. They belonged to the southern Ui Niell and were lords of Carbury (Co. Kildare) until dispersed by the invasion of the Anglo-Normans.

Mariah Carey

O’Carolan– The Irish surname O’Carolan claims descent from the O’Connors, Kings of Connaught, in Donegal, where Carlan (from the Irish ‘carla’ and ‘an,’ meaning ‘one who combs wool’). The name O'Caloran was first found in Co. Limerick.

Carroll– The name Carroll was first found in counties Tipperary, Offaly, Monaghan and Louth. It has undergone many variations since its genesis. In Irish, this surname appeared as Cearbhaill, derived from the name of Cearbhal, the lord of Ely who helped Brian Boru lead the Irish to victory in the Battle of Clontarf.

MacCartan (Carton)– The Irish surname MacArtain became, in English, MacCartan, or sometimes Carton. This is an example of the error often found with Mac names beginning with a vowel, where the letter C of Mac was carried forward to form the start of the name proper (i.e. – MacCann, MacCoy etc.). The name is derived from the common Christian name Art, of which Artan is a diminutive.

MacCarthy– No Irish Mac name comes near MacCarthy in numerical strength. The abbreviated form Carthy is also very common, but MacCarthy is a name which has generally retained the prefix. It is among the dozen most common names in Ireland as a whole, due to the very large number of MacCarthys from Co. Cork, which accounts for some 60% of them. From the earliest times, the name has been associated with South Munster or Desmond.

O'Casey (MacCasey)– There were originally at least 6 six distinct and unrelated septs of O Cathasaigh, the most important of these in early times were found in Co. Dublin. However, O'Caseys were also found in Fermanagh, Limerick, Cork and Roscommon. In its ancient Gaelic form, the name is O Cathasaigh, from the word "cathasach" which means 'watchful.'

Irish dramatist and memoirist Sean O'Casey.

(Mac)Clancy– Clancy is a Mac name: the initial C of Clancy, is, in fact, the last letter of the prefix Mac, so it would have been MacLancy. Clancy also happens to be an alternative form of the name "Glanchy," which was common in the seventieth century and is still occasionally found.

O'Coffey– This name is O Cobhthaigh in Irish, pronounced O'Coffey in English: it is likely derived from the word "cobhthach", meaning victorious. Coffey is one of those surnames that has not often retained the "O" prefix. Coffey has several distinct septs that date back to the medieval times, two of which are still well represented in their original homeland. These are the Coffeys in Co. Cork and Co. Roscommon.

(Mac)Coghlan, O'Coughlan– There are two quite distinct septs of Coughlan, one being MacCoughlan of Offaly and the other O'Coughlan of Co. Cork. In Irish, it has appeared as Mac Cochlain or Ó Cochlain.

O'Connor - Associated with the areas of Derry, Connacht, and Munster. An anglicized form of Gaelic Ó Conchobhair. Many claim descent from a10th-century king of Connacht of this name. In Irish legend, Conchobhar was a king of Ulster who lived at around the time of Christ and who adopted the youthful Cú Chulainn.

MacColgan– In early medieval times, Colgan had the prefixes O and Mac. There are two distinct septs of this name – one originating in Co. Derry and the other stemming from Offaly. Those in Derry claim descent from the O'Connors.

Collins, Colin - In Ireland, the meaniing of this last name is often the anglicized form of Coileain, prefixed by Mac or O, and found mainly in the western part of the country. In this case, the name translates as "the young hound." Also derived from the Greco-Roman name Nicholas.

O'Colman– Though families called Coleman are known to have settled in Ireland in as early as the thirteenth century, having come from England, where the name is common, Coleman in Ireland almost always denotes a Gaelic origin. The main sept of Coleman, O Colmain, originated in Co. Sligo.

O'Concannon– The name Concannon is rarely found outside the territory of its origin, which is Galway. All 21 recorded births registered for this name in the last available statistical return took place in Co. Galway or in contiguous areas of adjacent counties.

Condon– The northeastern division of Co. Cork, close to the adjoining counties of Limerick and Tipperary, is called the barony of Condons. This was named after the family of Condon that was in control of most of the area, with their principal stronghold being the Castle of Clogleagh near Kilworth. They may indeed be described as a sept rather than a family.

MacCormack - Cormick, Mac Cormaic - Formed from the forename Cormac. This name is numerous throughout all the provinces, the spelling MacCormick being more usual in Ulster. For the most part, it originated as a simple patronymic; the only recognized sept of the name originated in the Fermanagh-Longford area. Many of the MacCormac(k) families of Ulster are of Scottish origin, being a branch of the clan Buchanan-MacCormick of MacLaine.

Dalton– Though this name is not Irish in origin, it is on record in Dublin and Meath as early as the beginning of the thirteenth century, the family having been established in Ireland following the Anglo-Norman invasion. Its Norman origin is more apparent in the alternative spelling, still sometimes used – D’Alton, or, of Alton, a place in England.

O’Daly– O’Daly is said to be the greatest name in Gaelic literature. Other septs may have produced one or two more famous individuals, but the O’Dalys have a continuous record of literary achievement from the twelfth to the seventeenth century and, indeed, even to the nineteenth. There have been no less than thirty O’Dalys distinguished as writers between 1139 and 1680.

Darcy, O'Dorcey, MacDarcy– This name is often spelled, D'Arcy. This is historically correct in the case of the families who descend from Sir John D'Arcy, Chief Justice of Ireland in the fourteenth century. There are the Darcys of Hyde Park, Co. Westmeath and it is reasonable to assume that the D'Arcys of the east midlands of Ireland are of that stock.

Famous Irish radio host Ray D'Arcy.

O'Dargan, Dorgan– The Irish last name Ó Deargáin, the root of which is "dearg" (red), has taken the anglicized form Dargan in Leinster, and Dorgan in Munster. The latter is almost confined to Co. Cork (Ballydorgan) while respectable families of Durgan have long been living in the midland counties. As a Gaelic sept they were of little importance so they seldom appear in the Annals, the "Book of Rights," the Fiants, the "Topographical Poems," "An Leabhar Muimhneach," or any of the usual sources of genealogical information.

O'Davoren– Formerly a flourishing Thomond sept, the O'Davorens have dwindled to small numbers but are still found in Clare and the adjoining county of Tipperary. They are described as the formerly learned Breton family seated at Lisdoonvarna, where they had a literary and legal school, among the pupils of which was Dald MacFirbis, the most distinguished of the celebrated family of Irish antiquaries.

O'Dea– O'Dea is a name associated (in the past and present alike) almost exclusively with County Clare and areas like Limerick City and North Tipperary, which immediately adjoin it. It is not a common name elsewhere – even in County Clare, it appears infrequently outside the part of the county where it originated.

O'Delany, Delaney– Delany is a surname rarely seen today with the prefix O, to which it belongs. It is Ó Dubhshláinte in Irish, Delany being a phonetic rendering of this – the A of Delany was formerly pronounced broad. An earlier anglicized form was O'Delany, as in Felix O'Delany, Bishop of Ossory from 1178 to 1202, who built St. Canice's Cathedral in Kilkenny.

O'Dempsey, Dempsey– The O'Dempseys are of the same stock as the O'Connors of Offaly and were a powerful sept in the territory on the borders of Leix and Offaly known as Clanmalier, which lays on both sides of the River Barrow. They were Clanmalier's traditional chiefs. The name O’Dempsey originally appeared in Gaelic as O Diomasaigh, from the word ‘diomasach,’ and so the name's meaning is 'proud.'

Patrick Dempsey

McDermott– The McDermots are one of the few septs whose head is recognized by the Irish Genealogical Office as an authentic chieftain, that is to say he is entitled in popular parlance to be called The McDermott; and in this case this is enhanced by the further title of Prince of Coolavin, though of course titles are not recognized under the Irish Constitution the designation is only used by courtesy.

O'Devine, Davin, Devane– The name Devine is chiefly found today in the counties of Tyrone and Fermanagh. Up to the fifteenth century, the chief of this sept was Lord of Tirkennedy in Co. Fermanagh. Though the etymology of the name has been questioned, we may accept the view of so eminent a scholar as O'Donovan that it is in Irish Ó Daimhín.

O'Devlin– There was once a not unimportant sept of Ó Doibhilin, Anglice O'Devlin, in what is now the barony of Corran, Co. Sligo. As late as 1316 one of these, Gillananaev O'Devlin, who was standard bearer to O'Connor, was slain in battle. Their descendants have either died out or have been dispersed. The principal sept of the name belongs to Co. Tyrone.

Dillon– Although not a native Irish last name in origin, the surname Dillon may now be regarded as hundred percent Irish: when met outside Ireland it will most always be found belonging to a person of Irish origin. The Dillons came to Ireland at the time of the Anglo-Norman invasion. Dillon has been an important name in Irish history and modern politics.

O'Dineen, Dinan, Downing– Today, the great majority of Dineens, who rarely if ever have the prefix O in English, belong to Co. Cork families, especially to the southwestern part once known as Corca Laoidhe. It was there that the sept originated.

Disney - Derived from a French place-name and originally written D’Isigny etc., the name Disney occurs quite frequently in the records of several Irish counties in the south and midlands since the first half of the seventeenth century.

O'Doherty– Doherty is an example of a surname in which the resumption of its prefix O during the recent century has been very marked. Comparing the statistics of 1890 with 1955, we find that in the former year in Ireland out of 465 births registered, fewer than two percent were O'Doherty. Alternative spellings such as Dogherty and Dougherty are rarely met with nowadays as well.

O'Dolan, Doolan– The name Dolan is fairly common today in Ulster, in the Catholic areas of Counties Cavan and Fermanagh, and in the Counties of Roscommon and Galway in Connacht. The latter is the place of origin of this sept which is a branch of the Ui Máine (Hy Many). In the census of 1659, the name appears principally in Counties Roscommon and Fermanagh (the portion dealing with Co. Galway is missing).

MacDonlevy, Dunleavy, Leavy– Dunleavy, to give its most usual modern form, may be regarded as a Mac surname (Mac Duinnshléibhe in Irish), though, in some early manuscripts, e.g. the "Topographical Poems" of O'Dugan and O'Heerin, the prefix O is used. In the "Annals of Loch Cé" the O prefix appears in the sixteenth century, but all of those mentioned before that are Mac.

McDonnell– Today the McDonnells are found widely distributed all over Ireland, and without, including the cognate McDonald in the count, the McDonnells in Ireland amount to nearly 10,000 persons with three separate, distinct origins. The Dalriadan clans of ancient Scotland spawned the ancestors of the McDonnell family.

O'Donnell– The O'Donnells have always been numerous and eminent in Irish life. They are of course chiefly associated with Tirconnaill (Donegal), the home of the largest and best known O'Donnell sept. But as the present distribution of persons of the name implies, there were quite distinct O'Donnell septs in other parts of the country, two of which require special mention: Corcabaskin in West Clare, and another, a branch of the Ui Main (Hy Many, in Co. Galway).

Rosie O'Donnell

O'Donnellan, Donlon– the O'Donnellans were a sept of the Ui Máine. They belong, therefore, by origin, to the southeastern part of Co. Galway where the place name Ballydonnellan perpetuates their connection with the district between Ballinasloe and Loughrea. They claim descent from Domhallán, lord of Clan Breasail.

O'Donnelly– According to the latest statistics there are just short of 10,000 persons of the name Donnelly in Ireland today, which places this name among the sixty-five most popular in the country. Practically all of these may be regarded as belonging to the Ulster Donnelly sept – Ó Donnghaile of Cinel Eoghan.

MacDonogh, Dinghy– Like so many well-known Irish surnames, especially MacDonagh (Irish Mac Donnchadha, i.e. son of Donnchadh, or Donagh) the MacDonoghs are formed from a common Christian or personal name. MacDonagh is one that came to usage in two widely separated parts of the country.

O'Donoghue, Donohoe, Dunphy– Donoghue or Donohoe, more properly O'Donoghue, is one of the most important Irish surnames as well as the most common names in Ireland. In Irish, Ó Donnchadha's meaning is "descendant of Donnchadh", Anglice Donogh, a personal name. Several distinct septs of the name existed in early times.The original Gaelic form of the name Dunphy is O Donnchaidh as well.

O'Donovan– There are few families about which we have more information than the O'Donovans. The Genealogical Office has a verified pedigree of the eldest branch from Gaelic times, when they held a semi-royal position, up to the present day, and also the notes of Dr. John O'Donovan, one of Ireland's most distinguished antiquarians and a member of a junior branch of the same sept. All of these are available to the general public.

O'Dooley– The modern form of this name in Irish is Ó Dubhlaoich. The Four Masters write it Ó Dughlaich when describing their chiefs in the eleventh and twelfth centuries as Lords of Fertullagh, the southeastern end of Co. Westmeath. They were driven thence by the O'Melaghlins and the Tyrrells and migrated to the Ely O'Carroll country where they acquired a footing on the western slopes of Slieve Bloom.

O'Doral, Dorrian– The O'Dorians have been justly described as "the great Breton family of Leinster," but they are probably better known as traditional antiquarians who kept in their possession from generation to generation the three manuscript copies of the "Tripartite Life of St. Patrick."

O'Dowd, Dowda, Doody, Duddy– This is one of the O names with which the prefix has been widely retained, O'Dowd being more usual than Dowd. Other modern variants are O'Dowdy and Dowds, with Doody, another synonym, found around Killarney. O'Dowd, which comes from O Dubhda, which means black or dark complexioned, was first found in county Mayo.

O'Dowling– The Dowlings are one of the "Seven Septs of Leix," the leading members of which were transplanted to Tarbet on the border of north Kerry and west Limerick in 1609. This transplantation did not affect the rank and file of the sept, who multiplied in their original territory.

O'Downey, MachEldowney, Doheny, Muldowney– The O'Downeys were of some importance in early medieval times, when there were two distinct septs of Ó Dúnadhaigh. That of Sil Anmchadha, of the same stock as the O'Maddens, several of whom are described in the "Annals of Innisfallen" and "Four Masters" as lords of Sil Anmchadha, who became submerged as early as the twelfth century. Their descendants are still found in quite considerable numbers in that county.

Doyle, MacDowell– Doyle, rarely found as O'Doyle in modern times, stands high on the list of Irish surnames arranged in order of numerical strength, holding the twelfth place with approximately 21,000 people out of a population of something less than 4 million. Though now widely distributed, it was once most closely associated with the counties of southeast Leinster (Wicklow, Wexford, and Carlow) in which it is chiefly found today, and in the records of the fifteenth, sixteenth and seventeenth centuries.

 

O'Driscoll– Few families have been so continuously and exclusively associated with the territory of their origin as the Driscolls or O'Driscolls. They belong to Co. Cork. At first, they were concentrated in south Kerry, but pressure from the O'Sullivans drove them eastwards and they then settled near Baltimore in southwest Cork.

O'Duff, Duhig, Dowey– The name Duffy or O'Duffy is widespread in Ireland: it is among the fifty most common surnames, standing first on the list for Co. Monaghan. it is also very common in north Connacht. It is found in Munster to some extent, but there it often takes the form Duhig, while in parts of Donegal it has become Doohey and Dowey.

O'Duggan, O'Dugan– Dugan, in Irish Ó Dubhagain, is in some places given in English speech the Irish pronunciation of Doogan. The prefix O, dropped in the seventeenth century, has not been continued. Outside of Dublin, the name is almost entirely confined to Munster, especially Counties Cork and Tipperary, and Wexford. In the seventeenth century, it was very common in Co. Tipperary.

O'Dunn, Dunn– In Irish Ó Duinn or Ó Doinn – "doin" is the genitive case of the adjective "donn", meaning "brown". It is more often written Dunne than Dunn in English. The form O'Doyne, common in the seventeenth century, is now almost obsolete.

O'Dwyer– The O'Dwyers (in Irish Ó Duibhir, meaning a descendant of Duibhir) were an important sept in Co. Tipperary, though incomparable in power or extent of territory to the neighboring great septs. Their lands were Kilnamanagh, the mountainous area lying between the town of Thurles, and the county of Limerick. 

Egan, Keegan– In Irish, Egan is MacAodhagáin (from the Christian name Aodh, Anglice Hugh), and the surname is really MacEgan, though the prefix Mac is rarely used in modern times except by the family who claims to be head of the sept.

McElroy, (Mac)Gilroy, Kilroy– These Irish surnames are Mac Giolla Rua in Irish, i.e. son of the red (haired) youth. The sept originated in Co. Fermanagh where the place name Ballymackilroy was found: their territory was on the east side of Lough Erne.

MacEnchroe, Crowe – The very English-seeming name Crowe disguised the genuinely Irish surname MacEnchroe, which in its original form is Mac Conchradha. The form MacEnchroe is still in use but all of the members of this sept who live in its original territory, Thomond, are certainly called simply Crowe.

McEvoy, MacElwee, MacGilloway, MacVeagh– The MacEvoys were on of the "Seven Septs of Leix," the leading members of which were transplanted to Co. Kerry in 1609. The lesser clansmen remained in their own territory and Leix is one of the areas in which the name is found fairly frequently today.

Fagan– In spite of its very Irish appearance (-gan is one of the most common terminations of Irish surnames) Fagan must be regarded as a family name of Norman origin. At the same time, it must be pointed out that it is not an English name. It is derived from the Latin word Paguns. For many centuries it has been associated with Counties Dublin and Meath.

O'Fahy– Fahy (also spelled Fahey) is almost exclusively a Co. Galway name, though of course it is also found in the bordering areas, such as north Tipperary, and in Dublin. A sept of the Ui Máine, the center of their patrimony, which they held as proprietors up to the time of the Cromwellian upheaval (and where most of them still dwell) is Loughrea. Their territory was known as Pobal Mhuintir Uí Fhathlaigh, i.e. the country inhabited by the Fahys.

O'Fallon, Falloone– The last name Fallon or, as it is also written O'Fallon, has been closely associated with the counties of Galway and Roscommon. It originated as a last name due to a family seat in Galway in very ancient times. The Gaelic form is O Fallamhain.

O'Farrell, O'Ferrell – Farrell, with and without the prefix O, is a well-known name in many parts of the country and it stands thirty-fifth in the statistical returns showing the hundred most common names in Ireland. It is estimated that there are over 13,000 people with the name in Ireland; the great majority of these were born in Leinster, mainly in Co. Longford and the surrounding areas.

O'Farrelly, Farley– O'Farrelly – Ó Faircheallaigh in Irish – is the name of a Breffny sept associated in both early and modern times principally with Counties Cavan and Meath. The Gaelic poet Feardorcha O'Farrelly (d. 1746) was born in Co. Cavan.

O'Feeny– Apart from the quite definite fact that it is essentially a Connacht name, it is difficult to be precise in dealing with the surname Feeney. The reason for this is that in Connacht there are two different septs – Ó Fiannaidhe in Sligo and Mayo and Ó Fidhne in Galway and Roscommon.

O'Finn, Magian– The name Finn – it seldom has the prefix O in modern times – is chiefly found in Co. Cork today and this was equally true in the seventeenth century, as Petty's census shows. This is curious because it is usually a fact that names are still most numerous in the part of Ireland in which they originated.

O'Finnegan– There are two distinct septs of Finnegan or Finegan whose name is Ó Fionnagáin in Irish, which means the descendants of Fionnagán, an old Irish personal name derived from the word "fionn", i.e. meaning "fairheaded". One of these septs was located on the border of Galway and Roscommon, where there are two places called Ballyfinnegan – one in the barony of Ballymore and the second in the barony of Castlereagh.

Fitzgerald– The Fitzgeralds of Ireland, who are now very numerous, are said to all have descended from the famous Maurice, son of Gerald, who accompanied Strongbow in the Anglo-Norman invasion. Gerald was constable of Pembroke in Wales and was married to Nesta, Princess of Wales.

F Scott and Zelda Fitzgerald.

Fitzgibbon, Gibbons– In treating of the surname Gibbons in Ireland it must first be mentioned that this is a very common indigenous name in England and in the course of the several plantations of English settlers in this country from 1600 onwards, as well as a result of business infiltration, it is inevitable that at least a small proportion of our Gibbonses must be of English stock.

Fitzpatrick, Kilpatrick– This is the only surname with the prefix Fitz which is of native Irish origin, the others being Norman. The Fitzpatricks are Macgilpatricks – Mac Giolla Phádraig in Irish, meaning son of the servant or devotee of St. Patrick. First found in Kilkenny (which was then called Ossory).

O'Flaherty, Laverty– The O'Flahertys possessed the territory on the east side of Lough Corrib until the thirteenth century when, under pressure from the Anglo-Norman invasion into Connacht, they moved westwards to the other side of the lake and became established there. The head of the sept was known as Lord of Moycullen and as Lord of Iar-Connacht, which, at its largest, extended from Killary Harbour to the Bay of Galway and included the Aran Islands.

O'Flanagan– This surname is practically the same in both its Irish and anglicized forms, being in the former Ó Flannagáin, which is probably derived from the adjective "flann" meaning reddish or ruddy. It belongs to Connacht both by origin and location (i.e. present distribution of population).

O'Flannery– The name O'Flannery – or rather Flannery for the prefix O has been almost entirely discarded – is identified with two different areas. One sept of Ó Flannabrah was of the Ui Fiachrach, located at Killala, Co. Mayo; the other of the Ui Fidhgheinte was one of the main families of the barony of Connelloe, Co. Limerick.

Fleming– Fleming, as the word implies, denotes an inhabitant of Flanders, and this surname originated about the year 1200 when many Flemings emigrated to Britain, settling chiefly on the Scottish border and in Wales. Since then it has mostly been associated with Scotland. Nevertheless, it is fairly common in Ireland.

O'Flynn, O'Lynn– The surname O'Flynn is derived from the Gaelic personal name Flann; the adjective "flann" denotes a dull red color and means ruddy when applied to persons. Ó Floinn is the form of the surname in Irish.

O'Fogarty– The sept O'Fogarty was of sufficient importance to give its name to a large territory – Eliogarty, i.e. the southern part of Eile or Ely, the northern being Ely O'Carroll. Eloigarty is now the name of the barony of Co. Tipperary in which the town of Thurles is situated.

O'Foley, MacSharryFoley is an old Irish surname about which some confusion has arisen because there is an important family of Worcestershire called Foley, which is usually regarded as English, though some think it was originally Irish. For example, it is the arms of this English family which is often ascribed to Gaelic Foleys.

Forde– It is impossible for any Irishman called Forde or Ford to know the origin of his people unless there can be a firm family tradition to aid him, or alternatively he knows that they have long been located in a certain part of the country. The reason for this is that at least three Irish septs with entirely different surnames in Irish became known in English as Forde or Ford.

Fox– In this note, we may disregard English settlers of the name Fox, one family of whom became extensive landowners in Co. Limerick and are perpetuated there in the place name Mountfox, near Kilmallock.

French, de Freyne– Originally Norman, the name was de Freeness, from Latin fracinus – an ash tree. When the Anglo-Normans began to settle in Ireland, they brought the tradition of local surnames to an island which already had a Gaelic naming system of hereditary surnames established. The Anglo-Normans had an affinity for local surnames (like French) which were formed from the names of the place where the person lived or was born.

O'Friel– O'Friel is a Donegal name. In Irish it is Ó Firghil (from Feargal); it is pronounced, and often written, Ó Fright, i.e. in English, phonetics O'Freel. This sept has a distinguished origin, descended from Eoghan, brother of St. Columcille.

Gaffney (Caulfield, O’Growney, Keveney, MacCarron, Carew)– Gaffney is one of those quite common Irish surnames about which much confusion arises. Not only is it used as the anglicized form of four distinct Gaelic names, but Gaffney itself has for some obscure reason become Caulfield in many places. It never appears today with either Mac or O as prefix: of the four patronymics referred to above two are O names and two are Mac.

O’Gallagher– The name of this sept, Ó Gallchobhair in Irish, signifies descendant of Gallchobhar or Gallagher, who was himself descended from the King of Ireland who reigned from 642-654. The O’Gallaghers claim to be the senior and most loyal family of the Cineal Connaill. Their territory extended over a wide area in the modern baronies of Raphoe and Tirhugh, Co. Donegal, and their chiefs were notable as marshals of O’Donnell’s military forces from the fourteenth to sixteenth centuries.

O’Galvin– The O’Galvins are a sept of Thomond and are mentioned among the Co. Clare septs which took part in the Battle of Loughraska, otherwise called the Battle of Corcomroe Abbey, in 1317. They haven't appeared prominently in any branch of Irish public life since that time, but representatives of the sept have remained continuously in their original homeland and are still found in Co. Clare, and in greater numbers today, in Co. Kerry.

MacGannon– The name of the old Erris (Co. Mayo) family of Mag Fhionnáub is usually anglicized Gannon, without the Mac: in the spoken language in Irish it is often called Ó Geanáin but the equivalent O’Gannon is not used in English. Gannons are still more numerous in their original homeland in Co. Mayo than elsewhere.

O’Gara, Geary– The sept of O’Gara, Ó Gadhra in Irish, is closely associated with that of O’Hara. They have a common descendant down to the tenth century, Gadhra, the eponymous ancestor of the O’Garas, being the nephew of Eadhra (a quo the O’Haras). From then on they established separate chieftaincies, O’Gara taking the territory to the south of the barony now known as Leyney, Co. Sligo, with the O’Haras being to the north of them.

MacGarry, Garrihy, O’Hehir, Hare– MacGarry is one of those names which in the anglicized form takes its initial letter from the end of the prefix – in this case, Mag (a variant of Mac often used with the names beginning with a vowel or fh). In Irish, MacGarry is Mag Fhearadhaigh.

O’Garvey, MacGarvey, Garvin– Garvey is one of those surnames which in Irish have both the Gaelic prefixes, Mac and O. Mac Gairbhith belongs to Co. Donegal where it is common: it is Mac Garvey in English, the prefix being retained. The O, on the other hand, has been almost entirely discarded.

MacGee– MacGee is an Ulster name which is more usually written Magee (cf. MacGuire, Maguire, MacGuinness, Magennis, etc.). In Irish it is Mag Aodha, i.e. son of Aodh or Hugh, the Mac, as is often the case when the prefix is followed by a vowel, becoming Mag. It has been stated that our Ulster MacGees are of Scottish descent, having come to Ireland during the Plantation of Ulster in the early seventeenth century.

MacGenis, Guinness, Magennis– The modern spelling of this name is usually MacGuinness or MacGenis but in the historical records in English, they are called as a rule Magennis, a form still to be found in some places today. In Irish, the name is MagAonghusa, which means 'son of Angus.' The name was first found on Co. Down in the province of Ulster – they held a family seat there from ancient times. 

MacGeoghagan– Geoghegan, usually nowadays without the prefix Mac, is a name which no non-Irish person will attempt to pronounce at sight; it has many synonyms, and one of these, Gehegan, is a phonetic approximation of the longer and common form. In Irish it is Mag Eochagáin, from Eochaidh, from the now almost obsolete, but once common Christian name, Oghy. It will be observed that the initial “G” of Geoghegan comes from the prefix Mag, a variant of Mac – the anglicized form of Mageoghegan was formerly commonly used.

MacGeraghty, Gerty– Geraghty is a Mac name, being Mag Oireachtaigh in Irish. Mac usually becomes Mag before a vowel so the initial G of Geraghty is really the last letter of the prefix Mac or Mag. There are no less than seventeen different synonyms of Geraghty in English, including MacGerity, Gearty and even Jerety. The Gaelic form derives from the word "oireachtach," which refers to a member of an assembly.

MacGilfoyle, Powell– Guilfoyle is Mac Giolla Phóil in Irish, which means son of the follower or devotee of St. Paul. It is sometimes disguised under the form Powell, an English surname adopted in its stead during the period of Gaelic depression. The prefix Mac, which properly belongs to it, is very seldom used here in modern times.

MacGillycuddy, Archdeacon, Cody– This name is well known to everyone who has made a visit to Killarney or even studied a map with the idea of doing so because the picturesque MacGillycuddy’s Reeks are the highest mountains in Ireland and are named from the Kerry sept who dwelled at their western base.

O’Glissane, Gleeson– In spite of its English appearance in its anglicized form, the name Gleeson, never found with the prefix O in English, is that of a genuine Gaelic Irish family. In modern Irish, it is Ó Gliasáin, earlier Ó Glasáin and originally Ó Glesáin. They belong to the Aradh and their original habitat was mac Ui Bhriain Aradh’s country, that is the area in Co. Tipperary between Nenagh and Lough Derg. But it should be emphasized that the Gleesons are not Dalcassians – they are of the same stock as the O’Donegans, of the barony of Ara, Co. Tipperary, who were originally from Muskerry, Co. Cork.

Brendan Gleeson

MacGorman, O’Gorman– This name is of particular interest philologically because although it is (with rare exceptions) really a Mac name it is almost always found today – when not plain Gorman – as O’Gorman. This can be accounted for by the fact that in the eighteenth and early nineteenth centuries, when the native Irish were in complete subjection, the Gaelic prefixes Mac and O were universally allowed to fall into disuse, particularly in the case of some names like Gorman. Derived from the Irish word "gorm", which means blue.

O’Gormley, Grehan, Grimes– Like many of the similar independent septs of northwest Ulster, the O’Gormleys sank into obscurity after the Plantation of Ulster around 1609. In the fourteenth century they were driven by the O’Donnells from their original territory, known as Cinel Moen (their tribe name), which was in the modern barony of Raphoe, Co. Donegal; but their survival in their new country on the other side of the Foyle, between Derry and Strabane, from whence they continued to fight the O’Donnells, is evidenced by the frequent mention of their chiefs in the “Annals of the Four Masters” up top the end of the sixteenth century.

MacGovern, Magauran– The MacGoverns are better known in history as Magauran. Both forms are phonetic approximations of the Irish mag Shamhradhain, since MH is pronounced V in some places and W in others. The G of Govern thus comes from the last letter of the prefix Mag, which is used before vowels and aspirates instead of the usual Mac. The Gaelic form derives from the word 'samhra,' which means summer.

MacGowan, O’Gowan, Smith, MacGuane– The Irish surname MacGowan (not to be confused with the Scottish MacGoun) is more often than not hidden under the synonym Smith. In Irish, it is Mac an Ghabhain, which means son of the smith, and its translation to Smith (most common of all surnames in England) was very widespread, particularly in Co. Cavan where the MacGowan sept originated.

The Pogues' Shane McGowan.

O’Grady– The O’Grady sept originated in Co. Clare and may be classed as Dalcassian, though the seat and territory of the Chief of the name had for several centuries been at Killballyowen, Co. Limerick, as well as Galway. The name in Irish is Ó Grádaigh or more shortly Ó Gráda so that the anglicized form approximates closely to the original. They were descendants of Olioll Olum, King of Munster.

MacGrath– Like several other names beginning with McG, Macgrath is often written Magrath (cf. MacGee, Magee, MacGennis, Magennis, etc.). In Irish, it is Mac Craith, the earlier form of which is Mac Raith or Mag Raith. Other synonyms still in use, especially in Ulster, are MacGraw, Magraw, MacGra etc. while the same Gaelic surname is found in Scotland as MacCrea, MacRae, and Rae. First found in County Clare, where they held a family seat from ancient times.

O’Griffy, Griffin, Griffith– Ó Gríobhta (pronounced O Greefa) is one of the many Gaelic surnames which have assumed in their anglicized forms those of British families of somewhat similar sound: in this case, the earlier O'Griffy has been almost entirely superseded by Griffin. Here some confusion arises because a Welsh family of Griffin did actually settle in Ireland soon after the Anglo-Norman invasion. There is no doubt, however, that the great majority of Irish Griffins are really O’Griffys of Gaelic stock and not descendants of the Welsh settlers.

MacGuire, Maguire– These are spelling variants of Irish Maguidhir. Uidhir is the genitive case of "odhar" meaning dun-colored; "mag" is a form of mac used before vowels. This is one of those names definitely associated with one county. The Maguires belong to Co. Fermanagh.

Father Dougal McGuire.

Don't see your surname listed in Part I of the top 300 Irish surnames? You may find it in the following two lists also looking at Irish last names, their origins and their meanings:

How the redhead gene evolved due to lack of sunlight

$
0
0

Scientists believe that the “ginger gene,” or “V6OL allele,” showed up 50,000 years ago after humans left Africa for colder climates. This gene made human’s skin lighter, as they were exposed to less vitamin D from the sun.

The scientists made this discovery having studied the gene evolution of 1,000 people from Spain.

Ten percent of Irish people have red hair. In total there are 20 million people in the United Kingdom and Ireland with the gene that can cause red hair and this new study shows that this remains a dominant gene in southern Europeans today.

However, this paler skin also brought health risks, such as melanoma, the deadliest form of cancer, but the study’s author Doctor Saioa Lopez says this is not necessarily due to the redhead gene itself.

He told the Daily Mail, “As a consequence of depigmentation there has been a collateral damage consequence to health.

“This can be reconciled if we assume that melanoma is typically a post-reproductive disease, and consequently should have little effect on the individual’s genetic contribution to the next generation.”

The study followed on the results of a ScotlandsDNA project in 2012 which found that the Celts flaming red hair can be put down to the weather. The experts believe that the gloomy climate in Scotland has seen a deliberate genetic adaptation. Essentially this means that red hair helps to take advantage of sunny days and allows the body to absorb more vitamin D.

Read more:What’s the best thing about being a redhead?

* Originally published in 2013. 

How Guinness saved Ireland in World War II

$
0
0

At nearly one billion liters of Guinness sold per year, it has become one of the world’s most recognizable Irish brands. And though it is brewed in over 60 countries and available in more than 120, there is only one which owes its very survival as a sovereign state to the Black Stuff.

Seventy-two years ago – February 1944 – and it is at last clear that the Allies are going to win the Second World War (1939-45). In Eastern Europe, the Red Army’s march west is gathering pace. In Italy, the Allied offensive at Monte Cassino is underway. And in Northern Ireland, in anticipation of D-Day, the number of British and American servicemen has swelled to 120,000. With this teeming garrison of Allied troops now making up one-tenth of the entire population of the six counties, some fear a cross-border invasion. But for policy makers in Dublin, the build-up of troops north of the border is the surest sign yet that Éire will emerge from the war with her neutrality and independence intact.

The reason for this rather contented attitude south of the border lay in the title of a play that Irish author Flann O’Brien was writing at the time: "Thirst."

Back in 1938 and 1939, with European conflict on the horizon, Ireland was exporting around 800,000 barrels of beer annually. By 1940 and 1941, with war under way, this figure leapt closer to the million mark. These healthy export figures were thanks to the thirst for Guinness from the rapidly expanding number of men enlisted in the British military and wartime industries.

British Prime Minister Winston Churchill knew it was integral to the preservation of morale on the UK home front. By the end of 1941, however, wheat was becoming seriously scarce in Ireland. In fact, on all fronts, it looked as if Éire could not survive the war for much longer as a neutral country. This was because Churchill resented Irish neutrality. With one eye trained on control of the Irish ports and the other on the British-shipped supplies that neutral Ireland was eating up, he wrought revenge by subjecting the Irish people to an agonizing and unrelenting supply squeeze.

In an attempt to coerce Ireland onto the Allied side, Churchill oversaw the throttling of the Irish economy throughout 1941. Éamon de Valera’s Ireland, still without its own merchant navy and perilously reliant on British supplies, was now subjected to the full force of British economic warfare.

Attempting to deliver a death blow to the Irish agricultural economy, the British cut the vital annual supply of agricultural fertilizers to Ireland from 100,000 tons to zero. Likewise, the British supply of feeding stuffs was slashed from six million tons to zero. Petrol, too, was cut. At Christmas 1940, pumps across the state suddenly ran dry. Trains soon stopped running as the supply of British coal stalled. With bellies rumbling and the centenary of Ireland’s Great Hunger approaching, there were reports of the Phoenix Park deer and even Dublin zoo animals going missing. Dublin prostitutes asked for payment not in cash but in sought-after commodities like soap or tea. As wheat production waned and the state desperately introduced the 100 percent black loaf, which used ground bone or lime lime powder to supplement the flour, and in turn inhibited calcium absorption, leading to a massive increase in childhood rickets. It was claimed in the Dáil that “the poor are like hunted rats looking for bread.” To top it all, German bombs rained down, Dublin Castle was ravaged by fire and, most ominously, Ireland suffered a serious Hoof and Mouth outbreak causing thousands of animals to have to be slaughtered. 1941 truly was Ireland’s wartime 'annus horribilis.'

With the Irish economic situation aggravated by a booming black market and the belated introduction of full rationing, the situation darkened. Famine soon became a realistic fear. Twenty million people died of starvation globally during the Second World War. It was the increased incidence of hunger and mention of the dreaded ‘F-word’ which prompted the Irish government to take decisive action to preserve its very existence.

But how could tiny Éire – possessing scant natural resources, rapidly regressing to a medieval horse-and-cart economy, and described by another titan of Irish literature, George Bernard Shaw, as “a powerless little cabbage garden” – hope to sustain itself against Churchillian pressure? A clue lay in the communiqués back to London from the Dublin-based British press attaché and future British poet laureate John Betjeman. In these letters, Betjeman regularly spelled out the Irish supply situation. A typical report ran “No coal. No petrol. No gas. No electric. No paraffin” but conceded “Guinness good.” Guinness, therefore, was the one economic weapon which the Irish possessed.

In March 1942, in an effort to preserve wheat supplies for bread for the poor, the Irish government imposed restrictions on the malting of barley and banned the export of beer altogether. The British attitude, hitherto devil-may-care, shifted dramatically. After the British army complained to Whitehall of unrest caused by a sudden and “acute” beer shortage in Belfast, a hasty agreement was drawn up between senior British and Irish civil servants. Britain would exchange badly needed stocks of wheat in exchange for Guinness.

A short time later, though, Guinness complained that they did not have sufficient coal to produce enough beer for both the home and export markets. The Irish government promptly re-imposed the export ban. This time, in a further attempt to slake the thirst of Allied troops north of the border, British officials agreed to release more coal to Ireland.

Slowly but surely, this pattern of barter repeated itself. Faced with a ballooning and dry-tongued garrison of American and British troops in Northern Ireland in the long run-up to D-Day in June 1944, the British periodically agreed to release stocks of wheat, coal, fertilizers and agricultural machinery in exchange for Guinness. These supplies were to keep neutral Ireland afloat during the Second World War and enable the continuance of Irish neutrality.

So, with Guinness consumption today heavily associated with Saint Patrick’s Day, perhaps it’s time to pause and reflect that even in wartime (in the words of Flann O’Brien):

"When things go wrong and will not come right,

Though you do the best you can,

 When life looks black as the hour of night,

 A pint of plain is your only man."

* Bryce Evans’s book "Ireland during the Second World War: Farewell to Plato’s Cave" (Manchester University Press) is out now.

For more visit  www.irishamerica.com.

Love Irish History? "Like" IrishCentral's History Facebook page now and you'll never miss an update again!

* Originally published in 2014.

Eating like our Iron Age ancestors (PHOTOS)

$
0
0

The things I make my family do! And all in the name of research for my books and blog. Having recently investigated the diet of our ancestors, I decided to try it out for myself. Fortunately for me, they tolerate my whims and fancies quite well, even humor me a little, thinking I don't notice their exchanged glances and rolled eyes. Here are my results.

Butter

Fresh butter was highly prized by the ancestors, but as they had no fridges to keep it in, they preserved it with salt. Huge caches of butter have been found buried in bogs in Ireland, leading to the belief that perhaps it was a means of preserving or flavoring the butter. In my humble opinion, it is neither; I believe, since it was such a highly prized foodstuff, that the bog butter was placed there as a votive offering, along with all the other things that have been found in bogs.

This was the first thing that I made, and it was so easy, and so delicious, that I decided I was going to make it more often. All you need is some heavy cream and something to shake it in. I used 5oz of cream, because that's all I had left, and shook it for about 15 minutes. It made a small amount of butter, which we ate in a couple of days.

Once the butter starts to harden, you can add salt, herbs, garlic or berries if you want to flavor your butter, and you can press it into ice-cube trays for individual portions, or shape it into a nice, neat little rectangle, like the butter you buy in the shops. I left mine as is, like the ancestors would have enjoyed it, and my word, it was amazing!

Bread

In the Iron-Age there were no ovens. Bread was made by shaping small balls of dough into rounds and baking them on a stone, or later on, an iron griddle pan placed in the flames of the hearth fire until it was hot enough. There was no rising agent, although I did find a recipe for creating one from fermenting flour and water over the course of a week, but decided to give this process a miss! Perhaps another time ...

How to make Griddle Cakes: Rub 3.5oz lard or butter into 9oz wholemeal flour, adding a pinch of salt. Add 1 egg and enough milk (3-6 tablespoons) to make a firm dough. Pinch off small pieces and roll into balls, then flatten with your hands, and place on a hot, greased griddle. Cook each side for approximately 5 minutes.

I used wholemeal spelt flour, as wheat didn't grow very well in Ireland at that time. Spelt is an ancient 'cousin' of modern day wheat. Without a raising agent, the bread was quite dense in texture but tasty. It needs to be eaten on the day it is made. I realized that this bread is perfect for scooping up food in place of a spoon, and for soaking up the juices of meat or gravy in stews.

How to make Barley Bread: The beer gives this bread a slightly lighter texture and a strong but surprisingly delicious flavor. I liked this bread better than the Griddle Cakes. I also ground the barley into flour myself, but as I didn't have access to a quern (there is one in the County Cavan Museum down the road, but I didn't think they'd take kindly to my borrowing it), I had to make do with grinding it in my blender... not a very authentic process, I know, but it worked.

Combine 2 cups barley flour and 2 cups wheat flour with a teaspoon salt and rub in 8oz butter. Add enough beer to make a soft dough. Shape and cook as per Griddle Cakes above.

Dish of the day: Wild boar stew

My day of Iron-Age eating concluded with a Wild Boar Stew. Not a whole roast hog, as you might have been expecting. Not even a meal cooked a la Fianna, Fullachta Fiadh style. I quite fancied making Clay-Baked Birds, stuffed with wild garlic, onions, and leeks, as I imagine all the juices and flavors get sealed in, producing very tender, tasty meat. The advantage this presents to the Iron-Age cook is that they don't need to pluck the birds first; removing the hard-baked clay after roasting pulls off all the feathers, a real time and labor saving device, I'm guessing. But the clay in my soil is full of bugs and creepy crawlies I'd rather not add to my diet, so that option was quickly discarded.

Sadly (!), I couldn't go hunting my own wild boar, as... well... there aren't any in Ireland anymore, and anyway, although I can handle a foil, I'd be no good with a spear and a Celtic style sword. My butcher laughed me out of his shop, so I made do with two pork steaks instead.

This stew is marinated overnight and then cooked in mead or ale, juniper berries, and honey. These flavors are strong and sweet. It occurred to me that they would have been ideal flavorings to combat the salting in which meat was probably stored and preserved.

Juniper is a native tree in Ireland, which produces bluish-black berries which are dried and used to flavor beef, lamb, and pork dishes. Its aromatic wood is very soft and burned for its scent. The ancient Irish burned it at Samhain for purification purposes, and also as a means to aid in contacting and communicating with the ancestors. Nowadays, it can be used instead of mothballs to keep away pesky moths and insects.

How to make Wild Boar Stew: Marinate overnight 2.2lbs cubed wild boar/pork in 3.5 cups mead or ale, a handful of fresh thyme, parsley, and bay, and add 10 crushed juniper berries. Next day, remove the meat from the marinade and fry in 10 tablespoons dripping or lard, adding 4 chopped carrots, 1/2 a shredded cabbage and 3/4cup baby onions. Return the reserved liquid, bring to the boil, adding 2 tablespoons honey and ¾cup pearl barley. When the liquid has reduced by a third, simmer half covered for approximately 2 hours, until the sauce has thickened. Serve with barley bread or griddle cakes.

I noticed the barley soaks up the liquid pretty quick and had to add extra to mine. The finished result was tender meat and veg, very filling with the barley, which my family did not particularly like the texture of. It was also very sweet. Although subtle in this dish, juniper for me is an acquired taste which takes some getting used to.

Conclusion

Our ancient Irish ancestors ate healthily, heartily and well! I enjoyed the experience; it really opened my eyes to one small aspect of their daily lives, and I'll definitely be making the butter and the bread again. These recipes came from the following sites, where you can find out more about cooking in history if you're interested.

Taste of History

Putnoe Woods & Mowsbury Hillfort

Ali Isaac lives in beautiful rural Co Cavan in Ireland, and is the author of two books based on Irish mythology, “Conor Kelly and The Four Treasures of Eirean,” and “Conor Kelly and The Fenian King.” Ali regularly posts on topics of Irish interest on her blog, www.aliisaacstoryteller.com

* Originally published in July 2014.

World War II crazy Irish hero who rammed a Tiger II tank and took it out

$
0
0

Sir John Gorman lived a life eventful by any metric.

A Catholic, an Ulsterman and a unionist politician, he joined the Irish Guards in 1942 and attained the rank of Captain by the time he returned to civilian life in 1946.

He made his name chiefly for his actions during Operation Goodwood as the Allies fought their way through northern France.

On June 18 1944 he and a group of men under his command were driving a group of M4 Sherman tanks when they ran into four German tanks some 900 feet away. One of them was a feared mark called a King Tiger whose gun was already trained on the British tanks.

When previously discussing what they would do if they ran into a King Tiger Sir John told his men, “The only thing we can do is to use naval tactics — if the 88mm gun is pointing away from us, we shall have to use the speed of the Sherman and ram it.”

But on this occasion luck was on their side.

“Having a conference, they were,” Gorman later recalled. “Sitting in the middle of the field.”

The tanks under his command were considered noisy but the Germans seemed to be wholly oblivious to their presence. 

“Fire!” Gorman told his men.

But nothing happened. Their gun had completely jammed up, leaving them staring face to face with enemy troops.

So Gorman decided the only option would be to ram a tank against the German’s and he sent one over the steep hill where it collided at great speed with the enemy’s.

The German, having to their act together, now began firing on the Irish Guards at the top of the hill, killing three and wounding the same number again.

As the British tank careered into the King Tiger at an estimated 40mph and both crews lept into nearby ditches.

All except Guardsman Hugh Agnew who realized to his horror that he had piled into the same trench as the Germans. He gave a smart salute before leaping out to rejoin his comrades.

Once reassured that his men were all safe Gorman sprinted back to a remaining tank where he fired at the Tiger to completely disable it before dragging three wounded to safety.

For his actions he was immediately recommended for a Military Cross - presented to him by none other than Field Marshal Montgomery himself.

The Guardsman then proceeded on to Brussels where they were hailed as liberators; one elderly woman presented him with a book an Irish Guardsman gave her parents in the First World War called, “Some Experiences of an Irish RM [Royal Marine]”.

As a Captain he was called to attend a briefing ahead of Operation Garden Market which would see the Allies unsuccessfully try to advance into Germany. 

Lieutenant General Sir Brian Horrocks informed him that the “honor of leading this great dash which may end the war” would be given to the Irish Guards.

Gorman replied with with a groan, “Oh, my God, not again!”

After leaving the Army in 1946 he joined the RUC in Antrim where he shortly encountered Ian Paisley who objected to a Catholic pilgrimage being established to a local holy well. Gorman arranged for a RUC guard to accompany the pilgrims.

In 1960 he left to join the British Overseas Airways Corporation as chief of security and worked all over the world for the company.

He returned to Ireland in 1979 and, after an interlude in the civil service, was elected as an Ulster Unionist legislator for North Down in the new Northern Ireland Assembly - the sole Catholic to sit on the unionist benches. 

During his Assembly days his nickname of “Captain Mainwaring” was owed as much to his military moustache and bearing as much as his heroic past and he achieved some notoriety in the province after he urged Martin McGuinness and Gerry Adams to blow up the IRA’s stash of weapons in “one big bang”. 

He was knighted by the Queen in 1998 and served as the Assembly's Deputy Speaker from 2000 until the body was suspended in 2002.

In his retirement he was made a Chevalier (Knight) of France’s Légion d’Honneur in 2005 and received the country’s Croix de Guerre two years later.

When he died at the age of 91 in 2014 he was hailed by Ulster Unionist leader, Mike Nesbitt, as “one of a kind”.

"It is rather poignant that on the very day we complete a European election count to return Northern Ireland's MEPs to Brussels, we should learn of the death of a man who liberated that city 70 years ago," Nesbitt told the BBC.

"Sir John achieved success in a number of fields. He was a war hero who was awarded the Military Cross for his actions in Normandy.

“In his death I am inspired to deliver better politics as a tribute to his memory. He truly was one of a kind and we are all the poorer for his passing.”

H/T: War History Online/ Daily Telegraph/ BBC News

Joe Biden reflects on coming home to Ireland and life lessons learned

$
0
0

During his 2016 visit to Ireland the then vice president and proud Irish American Joe Biden gave Ancestry permission to document his visit. In the short video below Biden praised the true Irish welcome he experienced and reflects on the lessons he learned from his heritage.

Biden’s great-grandfather, James Finnegan, emigrated from County Louth as a child in 1850. All eight of his great-great-grandparents on his mother’s side were born in Ireland during, the first half of the 19th century. On his father’s side two great-grandparents were also born in Ireland. Essentially that makes him five-eighths Irish.

What’s clear is that his visit to Ireland, his ancestral home clearly touched the former vice president of the United States.

In the letter below the former vice president wrote in advance of his visit explaining why coming back to Ireland was so personally meaningful:

I’m leaving for a very special trip tomorrow.

I’m going back to Ireland – the country from which my ancestors hailed, and a country whose independence the Easter Rising set in motion, 100 years ago this year. It is my first dedicated trip to this nation as Vice President – during which I’ll meet with the country’s leaders, discuss issues of trade, economic recovery, migration and refugee policy, and other national security challenges, and celebrate our shared heritage. Our shared values of tolerance. Diversity. Inclusiveness.

And it’s a trip I’m so deeply grateful to be taking alongside my children and grandchildren…

…Over the course of my life, I’ve been a lot of places. I’ve traveled all around the world – more than a million miles on Air Force Two alone. I’ve been honored to have held a lot of titles. But I have always been and will always be the son of Kitty Finnegan. The grandson of Geraldine Finnegan from St. Paul’s Parish in Scranton; a proud descendant of the Finnegans of Ireland’s County Louth. The great-grandson of a man named Edward Francis Blewitt, whose roots stem from Ballina, a small town in Ireland’s County Mayo – sister city to my hometown in Scranton, Pennsylvania. An engineer with a poet’s heart. Months after my mother passed away, I found an old box of his poems in my attic.

In his poetry, my great-grandfather spoke of both continents, and how his heart and his soul drew from the old and the new. And most of all, he was proud. He was proud of his ancestors. He was proud of his blood. He was proud of his city. He was proud of his state, his country. But most of all – he was proud of his family.

 

An infant Joe Biden with his parents and grandparents on the Finnegan side.

 

And that is America: This notion that home is where your character is etched. As Americans, we all hail from many homes. Somewhere along the line, someone in our lineage arrived on our shores, filled with hope. We are blessed to experience that simultaneous pride in where we’ve found ourselves, while never forgetting our roots.

James Joyce wrote, “When I die, Dublin will be written on my heart.”

Well, Northeast Pennsylvania will be written on my heart. But Ireland will be written on my soul. And as we join the world in celebrating everything that Ireland has become, and indeed everything that she has always been, I could not be more honored to be returning.

You can see what I see right here and across social media.

I’m looking forward to sharing it with you.

-Joe

 

* There are many paths to finding your family story. Whichever way you choose—tracing your family generations back with a family tree or uncovering your ethnicity with AncestryDNA—Ancestry be here to help you. For more visit www.ancestry.com.

DNA shows Northern Irish descended from painted warriors Pict tribe who battled the Romans

$
0
0

ScotlandDNA, an ancestry testing company, has recently discovered a DNA marker that strongly suggests that ten percent of Scotsmen are directly descended from the Picts, the Gaels’ fierce neighbors who battled the Romans.

The company’s chief scientist, Dr. Jim Wilson, found a Y chromosome marker among direct descendants of the Picts. The Scotsman.com reported he said this marker is the “first evidence that the heirs of the Picts are living among us.” The marker is labeled R1b-S530.

ScotlandDNA’s managing director Alistair Moffat said about the discovery, “These findings were probably one of the biggest surprises we’ve had in our research. The Picts seem kind of exotic, and different and quite colorful and so I was personally, really, really rather taken with this.”

Dr. Wilson tested this marker in more than 3,000 British and Irish men and he found it was 10 times more common in those with Scottish grandfathers than with English grandfathers. 170 Scottish men have been found to carry this marker, though the real number is likely higher. More than 10 percent of 100 Scotsmen tested carried R1b-S530. He said, “As you go up your family tree there are all sorts of paths. But if we can see that about 10 per cent of father-lines look to have a Pictish origin, then we can make the prediction that probably a lot of other lines do too.”

Only 0.8 of English men carry this marker and about 3 percent of men in Northern Ireland carry it. The presence in Northern Ireland may be due to the Scottish plantation in the 16 and 17 centuries. Only 1 of 200 men carried the marker in the Republic of Ireland.

Read more: Some tales of the "Celts" exposed by the science of DNA.

Dr. Wilson commented on these differences, “The finding just popped out of the analysis. While there have been hints of this from previous data, what was surprising was the really huge difference between Scotland and England.” 

Dr. Wilson is also a senior lecturer in population and disease genetics at the University of Edinburgh. He said, “It is a clear sign that while people do move around there remains a core who have remained at home. Perhaps this was due to farming or that moving around would have to be done on foot.”

The Picts were a group of tribes living in the Forth and Clyde beyond the reach of the Romans. They lived near the Britons, Gaels, Angeles and the Vikings. The Romans called them the “Picti” which means “the painted ones.” They were first mentioned by a Roman chronicler in 300 AD. They fought with the Romans and the Angles and the Picts had overrun the northern frontier of the Roman empire on several occasions by the late 200’s. Previously thought to have “disappeared,” scholars now believe they became assimilated by invading Scots from Ireland.

Read more: Where have all the Scots Irish gone? Numbers way down

* Originally published in 2013.

Aran sweaters, Claddagh rings, tin whistles: the story behind Ireland’s beloved artifacts

$
0
0

The weight of tradition in Irish culture is one of the main reasons why the Irish born and the diaspora are so proud of their heritage. More tangible than folklore and holiday traditions, however, are the symbolic historical artifacts that are still in use today.

Aran sweaters, Claddagh rings, tin whistles, and tweed – each object, however commonplace, holds a meaningful position in Irish culture, down to the very stitches of each sweater.

Managing director of Murphy of Ireland Paul Murphy created a detailed infographic for these beloved Irish artifacts, complete with interesting facts and images. Here are some of his findings.

Aran Fisherman Sweaters, which take their name from the three Aran Islands of Inishmore, Inishmaan, and Inisheer, are handmade made purely from wool in a variety of stitch patterns, behind each of which lies a story or symbol.

For example, the common Cable Stitch depicts fishermen's ropes and represents good weather at sea. The Diamond Stitch symbolizes the small, neat fields of the Aran Islands, the Irish Moss Stitch symbolizes growth and abundance, and various other stitches represent stories of religion or elements of nature.

With such careful stitching by the few Aran sweater makers left, each article of clothing is its own artform which can take up to two months to create.

Another example of a historical, cultural artifact, one that some may not know has Irish origins, is the Irish tweed hats and coats. The weaving and spinning of tweed are actually an integral part of Irish culture, as the tweed industry was the main source of income for many families in Ireland’s northern counties from 1890 to the mid-1900s.

Tweed weavers were inspired by the colorful, wild northern landscape. The craft of working by hand has been passed down for many generations – a fine example of Irish tradition staying true to its roots over time. Many families today even use the same looms as their ancestors.

The tin whistle (or penny whistle) is one of the main components of traditional Irish music – though it’s changed in form through the years, it dates back to the Middle Ages. Fragments of Irish whistles made of bone are from as far back as the 12th century.

Though the most common whistles are made from brass, historical whistles were made from wood, clay, cane and metal.

Claddagh rings, which are still widely worn today as a symbol of love, loyalty, and friendship, were first used in the 17th century. By legend, the design was made by goldsmith Richard Joyce, who presented the first Claddagh ring to his love after returning from indentured servitude.

The ring consists of two hands holding up a crowned heart – the hands represent friendship, the heart represents love, and the crown represents loyalty.

Other symbols still widely in use are the Celtic designs, most notably the Celtic Cross and Celtic Knot, found in jewelry, embroidery and in many tattoos.

The Celtic Cross indicates “the human desire to know and experience the unfolding mystery of life.” Within the cross are various knots, sometimes called “mystic knots” or “endless knots,” which symbolize timelessness as they contain no start or finish.

Check out Murphy’s infographic here:

* Originally published in Oct 2014.

500 child skeletons workhouse mass grave tell of Great Hunger struggles

$
0
0

Skeletons of over 500 children who died during the Great Hunger were found seven years ago buried in a mass grave within what was once the Kilkenny Union Workhouse. With over three years of research on their bones, bio-archaeologists have been able to uncover the children's harrowing stories and medical secrets.

The new study, funded by the Irish Research Council, is based upon the “skeletal manifestation of stress in child victims of the Great Hunger.” Although it is known that more than half of those who died in the Great Hunger were children, little research has so far been focused on their experiences before death.

545 children were buried within the grounds of the Kilkenny Union Workhouse between 1847 and 1851, almost two thirds of whom were under age six when they died.

Skeletal studies found that all of the infants between six and twelve months – and three quarters of the children between one and twelve years of age – had been affected by stunted growth.

University College Cork bio-archaeologist Dr. Jonny Geber examined the skeletons over a period of three years, focusing on how children who lost their parents suffered during the Great Hunger. Although many children's parents died, children over the age of two were also taken away from their parents because of workhouse segregation.

“It is really sad when you now think about the youngest children trying to cope with this situation and then how many of them ended up dying in the workhouse,” Dr. Geber told the Irish Examiner.

“With this research I can tell the story of those who did not survive the Famine, which is a story that has never been told. Through interpreting their skeletons you can get a unique insight.”

According to Dr. Geber, most deaths during the Great Hunger were caused by infectious diseases rather than directly by starvation.

Studies on the teeth revealed that scurvy was rampant among the children. “It’s a very painful disease as it affects your muscles, and you also get bleeding gums which we could see along the teeth…it may have been painful to eat for these children.”

The tooth examinations also found that children who’d already experienced illness before the Great Hunger were likely to survive longer than the other children.

On top of malnutrition, scurvy and various infectious diseases, the study suggests that the children were put under severe physical as well as mental distress in the workhouse, especially the ones who’d been separated from their parents.

“Young children need a lot of emotional security and comfort for their well-being and I’d say they lost a lot of that when they went into the workhouse,” Dr. Geber said. “There are many studies that tell how lack of emotional comfort and care increase the risk of death in small children that are institutionalized.”

* Originally published in September 2014.

50 facts about the Easter Rising (PHOTOS)

$
0
0

Last year, 2016, marked the 100th anniversary of the Easter Rising, the rebellion for Irish independence that changed the course of Ireland’s history when it began on Easter Monday, 1916.

Here are some important facts of the Rising with you—some well-known, others more obscure.

If you have an interesting story to tell about the history of the Rising or you would like to share your thoughts on the centenary events, please make them heard in the comments section, below. 

1. The seven members of Irish Republican Brotherhood Military Council who planned the Rising were Thomas Clarke, Seán McDermott, Patrick Pearse, EamonnCeannt, Joseph Plunkett, James Connolly, and Thomas MacDonagh. All were executed after the Rising.

Eamonn Ceannt - one of the Easter Rising leaders.

2.MacDonagh and Plunkett were poets. Pearse was a poet and writer as well as a schoolteacher.

Pearse's school St. Enda's. Credit: An Claidheamh Solais / Conradh na Gaeilge.

3.Connolly was born in Scotland but made Ireland his home. He also lived for long stretches in the US.

Socialist leader James Connolly, one of the leaders in 1916.

4. Thomas Clarke also lived in the US for long periods starting the Brooklyn Gaelic Society in 1902. He was English-born.

A young Thomas Clarke.

5.EamondeValera, who participated in the Rising and later became a prominent figure in Irish politics, was born in New York and therefore an American citizen. This fact e saved him from being executed with his brothers in arms, though historians disagree on this point.

Plaque in New York marking de Valera's place of birth

6.DeValera went on to break away from the government following the 1921 Anglo-Irish Treaty that implemented partition in Ireland. He would form Fianna Fáil, serve as Taoiseach (Prime Minister) and later, as President of Ireland. 

De Valera was Ireland's president for fourteen years.

7. Before his execution, McDermott wrote, "I feel happiness the like of which I have never experienced. I die that the Irish nation might live!”

Seán Mac Diarmada. Credit: Public Domain / WikiCommons

8. WB Yeats wrote his famous poem “A Terrible Beauty” after he heard about the rising. “All changed, changed utterly a terrible beauty is born.”

WB Yeats. Credit: WikiCommons.

9.The Easter Rising made the front page of The New York Times eight days in a row.

Reports in the New York Times.

10. Joseph Plunkett married his fiance, Grace Gifford, at KilmainhamGaol eight hours before his execution.

Joseph Mary Plunkett.

11. She wore her widow’s mourning clothes the rest of her life.

Painting by William Orpen from the 1900s of Grace Gifford as Young Ireland.

12. The IRB Military Council declared themselves the "Provisional Government of the Irish Republic" and signed the Proclamation of the Irish Republic.

The seven signatories before the Proclamation.

13. It is the only proclamation of its era that mentions women equally, beginning “Irishmen and Irishwomen.”

The 1916 Proclamation.

14. While Germany and England clashed in WWI, the IRB Military Council hoped to get German military backing during the insurrection through an American-Irish Republican Group called Clan na Gael, whose members had already established a relationship with German officials.

John Devoy with Roger Casement. Many say the Rising would not have happened without Devoy's work in the US.

15. The IRB Military Council initially planned to begin the insurrection on Good Friday, April 21, 1916, but eventually decided on Easter Sunday, April 23, 1916.

Scenes of destruction during the Rising.

16. After hearing the news that a ship carrying German weaponry was captured, the Military Council decided to carry out the insurrection on Monday, April 24, 1916, in an emergency meeting held on Sunday morning, April 23. 

The Asgard.

17. A countermanding order by EoinMac Neill, head of the Irish Volunteers, after a German gunship bearing arms to Ireland, was intercepted caused mass confusion and resulted in many volunteers missing the Rising.

Dublin GPO before 1916

18.IRB Military Council member and President of the Provisional Government of the Irish Republic, Patrick Pearse, read the newly drawn up Proclamation, which outlined the establishment of an independent Irish Republic, to a small crowd at the steps of Dublin’s General Post Office on Monday, April 24, 1916.

Pádraig Pearse.

19.The Proclamation itself outlined who was responsible for igniting the rising and referenced the Irish Republic’s potential ally of Germany. These details of the proclamation, considered to be treason, ensured certain death by firing squad for the leaders of the Irish Republic if independence was not obtained.

One of the flags that flew from the GPO.

20. The proclamation called for the Irish abroad to rally to the cause especially the “Exiled children in America.”

A plaque in the GPO marking the point from which the proclamation was read.

21.The Rising began when members of IRB, Irish Volunteer Force, and Irish Citizen Army successfully took over the preselected buildings around Dublin with little resistance.

"The Birth of the Irish Republic" depicts the 1916 Rising from inside the GPO.

22. The buildings included the General Post Office, the Four Courts, Jacob’s Factory, Boland’s Mill, the South Dublin Union, St. Stephen’s Green, and the College of Surgeons. Both military strategy and position were the factors that came into play in choosing which buildings to occupy.

Volunteers from the 3rd Battalion marching down Grand Canal Street Lower under escort carrying their weapons and a flag after their surrender at Boland's Bakery.

23.The General Post Office became the main headquarters of the rebellion, with five of the seven members of the Military Council/Provisional Government of the Irish Republic serving there.

A recreation of the reading of the proclamation at the GPO.

24. The British authorities only had 400 troops to about 1,000 Irish rebels when the rising began and therefore couldn’t go on the offensive until reinforcements arrived.

British troops during the Rising.

25. By Friday, April 28, 1916, the number of British troops rose to about 19,000 while the Irish Republic groups had only amassed 1,600 fighters due to mass confusion over the date of the Rising.

Rebel prisoners being marched out of Dublin by British Soldiers May 1916.

26. The British troops were commanded by Brigadier-General William Lowe.

Archive image of a group of British holding a Dublin street against the rebels in the Easter uprising of 1916. Credit: CAMERA PRESS/IWM.

27.Ashbourne, Co. Meath was the only town other than Dublin to see significant fighting during the Easter Rising.

Milestone to Ashbourne, Co. Meath. Credit: geograph.co.uk.

28. Among those in junior positions in the GOP was 24-year-old Michael Collins, who served by Connolly’s side.

Michael Collins.

29. Connolly, the commander of the Dublin Brigade, was injured early on in the fighting. The position of highest in command then passed on to Pearse.

Connolly being brought to his execution.

30. Connolly was so badly injured that he was carried to his execution on a stretcher and then tied to a chair to face the firing squad.

It was John Maxwell who made the final decision to execute the leaders, including the injured Connolly.

31. The Rising's failure outside of Dublin was due to the capture of a ship loaded with Russian rifles acquired by Germany in the war.

Roger Casement, tasked with bringing guns from Germany, on board the Aud which was later captured by the British.

32. British officials had intelligence about the ship coming from Germany and captured it before any guns reached the shore of Banna Strand outsideTralee.

A model of the captured Aud in Cork. Credit: Bjørn Christian Tørrissen / WikiCommons.

33. In charge of the gun-running from Germany was Sir Roger Casement, a top British foreign service official, who was later executed.

Roger Casement

34. Casement’s “black diaries,” purportedly from his time in the Belgian Congo and Peru, allegedly revealed he was gay and were used against him at trial. They were kept classified by the British government until 1959.

Roger Casement reading.

35. In Dublin, the deadliest battles took place at Mount Street Bridge.

British police mount a roadblock to support a search in Dublin easter rising 1916.

36. A British strategic attack that included artillery strikes on the main rebel stronghold, The General Post Office, led to an unconditional surrender on Saturday, April 29 by Irish Republican leaders, who had escaped the burning building for nearby Moore Street.

Moore Street has been the subject of much controversy lately as locals try to save the buildings the rebels escaped through.

37. The order to surrender, from Pearse, was carried by a nurse, Elizabeth O’Farrell, to the other strongholds, which were still under rebel control.

Elizabeth O'Farrell

38. It read: “In order to prevent the further slaughter of Dublin citizens, and in the hope of saving the lives of our followers now surrounded and hopelessly outnumbered, the members of the Provisional Government present at headquarters have agreed to an unconditional surrender, and the commandants of the various districts in the City and County will order their commands to lay down arms.”

Pádraig Pearse at the surrender.

39. The Irish rebels suffered 64 casualties.

Fianna Eireann scouts with Countess Markievicz, includes Fianna Eireann flags. Photo Rollingnews.ie/National Library of Ireland

40. 132 British officers perished.

The destruction of the Rising.

41. With battles primarily taking place in densely populated areas, the civilian death toll of the Rising was said to be as high as 254 people, and over 2,000 civilians were injured.

Dublin Bread Company after the Rising.

42. The Easter Rising was considered a betrayal at first by many Irish citizens, and the 1916 leaders were spat at on their way to jail. It was only when the executions began that the national mood changed.

Home Rule advocate John Redmond was among those disappointed that the Rising took place.

43. Sixteen leaders of the rising were executed while about 3,000 more were arrested in connection to the groups.

Kilmainham Gaol, place of execution of the leaders of the 1916 Rising. Photo: Eweht/Creative Commons

44. Many of the leaders believed in the effectiveness of a "blood sacrifice" to inspire Irish nationalism. Blood sacrifice was a very common theme of the times from the First World War. The severe punishment of "death by being shot" served to those leading the rising inspired both Irish nationalism and British resentment, just as the Military Council hoped.

What is now O'Connell Street, after the Rising.

45. Songs were sung for those who laid down their lives, funds were started for their families, more republican flags and badges began appearing, recruitment to the British Armed Forces dropped, and Irish nationalism as a whole was rejuvenated.

Members of the Irish Republican Army photographed during the 1916 Easter Rising.

46. Women played a key role in the Rising, with over 200 members of CumannnamBan, the women’s auxiliary branch of the Irish Volunteers, fighting for Irish independence.

Cumann na mBan protest outside Mountjoy Prison during the Irish War of Independence. Placards read Mother of God, open the prison gates; Release our Fathers and Brothers; and Mother of Mercy, pray for prisoners. July 1921.

47.Countess Constance Markievicz, who had been second in command to Michael Mallin in St. Stephen’s Green, was initially sentenced to death along with the other leaders of the Rising. Her sentence was changed to life in prison “on account of the prisoner’s sex.”

Countess Constance Markievicz.

48. The unrest became so bad after the Rising that the British sent in the Black and Tans, a dreadful group of former prisoners, misfits, and felons to try and quiet the rebellion.

A group of Black and Tans.

49. In 1917, the British government granted amnesty to those who had fought in the Rising and all remaining prisoners were released.

The Memorial stone and plaque at Frongoch, Wales to commemorate the site of the internment camp where 1,800 Irish prisoners where held following the 1916 Easter Rising. Credit: Huw P.

50. The Easter Rising was a major factor in SinnFéin’s victory in the 1918 parliamentary elections and subsequent decision to not sit in the United Kingdom’s Parliament.

Sinn Féin election poster in 1918, quoting D. D. Sheehan MP, leading up to the December 1918 general election in Ireland. Credit: WikiCommons.

If you have an interesting story to tell about the history of the Rising or you would like to share your thoughts on the centenary events, please make them heard in the comments section, below. 

* Originally published in April 2015.

Great similarities between experiences of the Irish and Native Americans

$
0
0

Nothing makes a hard road seem easier than a good friend to walk it with you and the Native Americans have certainly acted as a solid companion to the Irish when things were at their toughest.

Loretta Lynde is an Irish descendant living on the Crow Reservation in Montana. Her family lived on the reservation since the mid-1800s and she has maintained her Irish identity as well as being immersed daily in Crowe culture.

Speaking to Indian Country Today Media Network, Lynde felt that this put her in the perfect position to compare the two cultures and she noticed striking similarities in the experiences of the two peoples. We take a look at some of her observances and suggest a few of our own.

British Occupation

Both victims of British colonization and both suffered from hunger, genocide and diseases as a result. Both peoples also walked a Trail of Sorrow that resulted in many deaths of their people.

Native American tribes who were forced off their land by President Andrew Jackson (the son of Irish immigrants) and forced to complete a 500-mile trek to Oklahoma that would become known as the Trail of Tears. Despite the allegiance shown by the Choctaws to General Jackson during the War of 1812, the Treaty of Dancing Rabbit Creek signed on September 27, 1830, resulted in the Choctaws signing away the remainder of their traditional homelands in Alabama, Mississippi and Florida and undertaking a forced march off the land. Over half the 21,000 Choctaws forced on this march perished on the trail due to malnutrition, disease and exposure. The winter the Choctaws spent on the Trail of Tears was one of the coldest on record and even those who survived the journey to Oklahoma faced further hardships in creating new communities for themselves, along with new homes, schools, and churches.

Sixteen years after this, in 1847 or Black ‘47, the worst year of the Irish famine, starving people in Louisbourough, Co. Mayo, were told to go to the Poor Relief in the hopes of getting food. When they discovered that Poor Relief officers were not there, they took a desperate 15 mile walk to the home of the landlord to beg for food. Having been turned away from the house for disturbing the landlord’s lunch, many died on the return journey, some with grass in their mouths from attempts to stave off hunger.

Bio-archaeologists have been able to uncover the harrowing stories and medical secrets of over 500 children.

Generosity

When times are tough, we’ve got your back. The Irish and Native Americans are both very generous people and there’s no greater act of kindness between the two peoples than the money raised by Choctaw Indians in the 1840s to help the starving Irish during the famine. Despite the oppression faced by the Choctaws in the years preceding the famine, in 1847, on hearing of the plight and hunger of the Irish people, they raised $170 to send to Ireland and ease their suffering. This figure is equivalent to tens of thousands of dollars in today’s currency. A sculpture is due to be installed in Midleton, Co. Cork, to honor this spectacular display of kindness.

Not to be outdone, the Irish are famous for their charity work (thanks Bono!) and in 2014, we ranked fourth in the World Giving Index of most charitable countries.

Gift of the gab

Both communities were originally focused on an oral tradition. Even the Irish word for folklore “Béaloideas” (Bale-id-us) can be directly translated as education of the mouth. Irish music and stories were passed on through word of mouth and stories and tunes were learnt by ear by roaming harpists and the honorable scéalaí (storyteller). Native Americans share our passion for a story and used stories about the Great Spirit to explain the world around them. These too were never traditionally written down.

Photo by Wiki Commons.

Old traditions die hard

Despite attempts to destroy our culture, traditions and language, both Irish and Native Americans share a passion and dedication to upholding our old traditions. Lynde even mentions that Crowe is seeing more pow wows in recent years.

Dancing at the Heber Valley Pow-wow. Image by iStock.

Irish Mammies

Mothers rule the roost in an Irish household and the same could be said for Native Americans. Both have strong female representation throughout history and folklore and the importance of both women and men in society is understood.

You can't beat an Irish Mammy.

Running late

It’s a well known fact that Irish punctuality does not exist. On the up side, you can never truly be late when a starting time is very much only a ball-park figure. According to Lynde, Native American culture is just as laid-back about being on time as we are.

What do you mean I'm late? Image by iStock.

Nature lovers

Two peoples in touch with the land on which they live, Ireland a county were historically most people lived straight off the land they farmed. Irish folklore is full of cures and treatments using plants and stories about the birds and animals that share our countryside. A common theme in Native American stories is also the link between the people and the land and many of their traditions hold reverence for the land, too.

And why wouldn't we love it?

Stereotyped

Irish and Native Americans both fall foul of the annoying human desire to tar groups of people with the same brush. Katie Kane is a professor of the Colonial Studies Program at the University of Montana and she also believes in the similarities between Irish and Native Americans. Both communities and their tribal, indigenous lifestyles threatened the British and the style of living they had established and so they were treated as savages. Kane comments “The Irish were assumed to be lower on the tree of racial hierarchy in the 19th century. They were considered to be racially other.”

A t-shirt from Urban Outfitters depicts a boozy Jesus.

Are their any other ways in which our two communities are similar? Leave your thoughts in the comments section below.

H/T: Indian Country Today Media Network.

* Originally published in 2015.

Hundreds of Irish heirs to unclaimed British inheritance

$
0
0

Hundreds of Irish people stand to inherit millions of British pounds according to the British Treasury, which keeps a list of unclaimed estates. The largest unclaimed case is that of an Irish woman who left an estate worth $12.3 million in London.

If someone dies leaving no obvious next-of-kin, their estate automatically defaults to the British Government. This happens about 2,000 times a year, the Irish Post in London reports. In 2012 the British Government calculated that they had collected $51.1 million in unclaimed inheritance.

Within the British Treasury Department is the Bona Vacantia list, which includes over 10,500 unclaimed estates. The list includes hundreds of Irish who died between 1997 and 2012. The names include Brennans, Connollys, Fitzgeralds, Murphys, Kellys, O’Briens and more from all across Britain.

The online list is updated weekly but no values are included to dissuade would be claimants from hoax claims. However the treasury only deals with estates of over $775 and many of these estates include bank savings, life insurance policies, and real estate.

Three teams from the London law firm Fraser & Fraser, who specialize in probate research, repatriated $6.6 million to Ireland during the 18-month period leading to 2011. Currently they have an unclaimed case valued at $69,700 under the name of Michael Delaney, a 70-year-old bachelor who died in Luton, Bedfordshire, in 2000.

Fraser & Fraser told the Post that in the past ten years they have dealt with $15.5 million in Irish cases.

One such case was that of Michael Moran. He died in London, aged 84, with an estate of $464,935. He was born in Westport, County Mayo, in 1922. He died intestate, in Windsor, London, in 2007. Fraser & Fraser used his local parish records, in Mayo, to find his heirs and his estate was distributed.

Heir hunting, as with genealogy research in Ireland, can sometimes be a little tricky due to the fact that some public records were destroyed in the early 1900s or the fact that many Irish did not register their marriages or birth while the country was under British rule.

Peter Birchwood, senior partner of Celtic Research, based in Wales, has also been locating missing heirs for 40 years. He deals with three Irish cases per week but never knows how much the estate is worth.

He told the Post of a recent case involving a man called Victor Anthony Jones, who died in Runcorn, Cheshire, with an estate of $263,504.

Birchwood explained, “Mr Jones’ mother was from Co. Cork.

“Hers was a large family, descended from John Holland, headmaster of the Ballinaspittle National School. It took us a long time to find the Holland family. The Jones side was a lot easier, but after research in Ireland, Scotland, Canada, the US and South America we managed to find them all.”

He continued, “A large percentage died unmarried, joined religious orders or just did not have children. This estate was worth about £170,000 and has now been distributed to all of the heirs.”

Bona Vacantia reports that every years 12,000 people died in Britain without a will.

Check out the list below. Perhaps you could be related to one of these Irish folks.

However before you act you must be able to provide evidence of a blood relationship in the form of birth, marriage and death certificates, along with evidence of their identity.

Here’s the Bona Vacantia list:

- John Sean O’Meara, a bachelor, aged 84 years who died in Lewisham, London, in April 2012

- Mary Riordan, a spinster, aged 84 years, who died in Chelsea, London, in November 2007

- John Watson, a bachelor, aged 82 years, who died in Plaistow, London, in October 2012

- Eugene Fitzpatrick, a widower, aged 88 years, who died in Brighouse, West Yorkshire, in February 2007

-Nora Linahan, a spinster, aged 68, died in Huntingdon, in October 2012

- James Emmett O’Reilly, whose marital status is unknown, aged 58 years, who died in Harrow, Middlesex in April 1989

- Maureen Lock, aged 75 years, who died in Basildon, Essex, in November 2012

- Anthony McDonagh, a widower, aged 89 years, who died in Halifax, West Yorkshire in February 2008

-Denis Shortiss, whose marital status is unknown, aged 81 years who died in Northolt, Middlesex, in November 2012

- Patrick Joseph Russell a widower, aged 81 years, who died in Islington, London, in January 2012

- Patrick Joseph Hendrick, a bachelor, aged 78 years, who died in Islington, London, in April 2012

-Michael O’Donnell, aged 45 years, who died in Gillingham, Kent, in June 2003

- William Berkeley, a bachelor, aged 93 years, died in Brighton, East Sussex, in August 2012

- James O’Reaghan, known as John Joe, aged 71 years, died in Stafford, Staffordshire, in January 2013

- Michael Duffy a bachelor, aged 74 years, born in Wicklow, who died in Tooting, London in October 2003

- Micheal Ryan, a widower, born in Tipperary who died in Burton Upon- Trent in January 2013

For more details go to www.bonavacantia.gov.uk.

* Originally published in 2013.

Viewing all 30635 articles
Browse latest View live