Emigration and the spread of Irish religious influence

5 The spiritual empire at home: emigration and the spread of Irish religious influence The idea that mass migration from nineteenth-century Ireland created an Irish ‘empire’ has had enduring appeal. It proved a rare source of pride during depressed periods in independent Ireland, particularly the 1940s and 1950s, and provided the basis of an evocative title for at least one popular version of the Irish diaspora’s story as late as the turn of this century.1 In the latter context especially, ‘Irish empire’ can appear simply a wry play on a far more common and not

in Population, providence and empire
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Jazzing the Blues Spirit and the Gospel Truth in James Baldwin’s “Sonny’s Blues”

The webs of musical connection are essential to the harmony and cohesion of James Baldwin’s “Sonny’s Blues.” As a result, we must explore the spectrum of musical references Baldwin makes to unveil their delicate conjunctions. It is vital to probe the traditions of African-American music—Spirituals, Blues, Jazz, and Pop—to get a more comprehensive sense of how Baldwin makes use of music from the sacred and secular continuum in the African-American community. Looking more closely at the variety of African-American musical genres to which Baldwin refers in the story, we can discern even more the nuances of unity that Baldwin creates in his story through musical allusions, and shed greater light on Baldwin’s exploration of the complexities of African-American life and music, all of which have as their core elements of human isolation, loneliness, and despair ameliorated by artistic expression, hope, and the search for familial ties. Through musical intertextuality, Baldwin demonstrates not only how closely related seemingly disparate (in the Western tradition) musical genres are, but also shows that the elements of the community that these genres flow from and represent are much more in synchronization than they sometimes seem or are allowed to be. To realize kinship across familial (Creole), socio-economic (the brother), and most importantly for this paper appreciation and meanings of musical genres advances to Sonny the communal cup of trembling that is both a mode and an instance of envisioning and treating music in its unifying terms, seeing how they coalesce through a holistic vision.

James Baldwin Review
James Baldwin’s American South

James Baldwin has frequently been written about in terms of his relationship to geographical locations such as Harlem, Paris, St. Paul-de-Vence, Istanbul, and “the transatlantic,” but his longstanding connection to the American South, a region that served as a vexed and ambiguous spiritual battleground for him throughout his life and career, has been little discussed, even though Baldwin referred to himself as “in all but no technical legal fact, a Southerner.” This article argues that the South has been seriously underconsidered as a major factor in Baldwin’s psyche and career and that were it not for the challenge to witness the Southern Civil Rights movement made to Baldwin in the late 1950s, he might never have left Paris and become the writer and thinker into which he developed. It closely examines Baldwin’s fictional and nonfictional engagements with the American South during two distinct periods of his career, from his first visit to the region in 1957 through the watershed year of 1963, and from 1963 through the publication of Baldwin’s retrospective memoir No Name in the Street in 1972, and it charts Baldwin’s complex and often contradictory negotiations with the construction of identity in white and black Southerners and the South’s tendency to deny and censor its historical legacy of racial violence. A few years before his death, Baldwin wrote that “[t]he spirit of the South is the spirit of America,” and this essay investigates how the essential question he asked about the region—whether it’s a bellwether for America’s moral redemption or moral decline—remains a dangerous and open one.

James Baldwin Review
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Humanitarianism in a Post-Liberal World Order

who are affected by natural disasters and conflicts. ( United Nations, 2015 ) None of this is going to happen and we all know it. This sense of the show going on, of the need to ‘perform’ hope, possibility, redemption, is palpable in these monumental efforts by the ‘humanitarian international’ to present itself to the world. O’Brien called humanitarian norms ‘the last protection against barbarity’. The performance of hope speaks powerfully to the sacredness that is at the core of the whole humanist enterprise. This is the spiritual heart

Journal of Humanitarian Affairs
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Francisco’s prominent ‘labour priest’ Peter Yorke forcefully impressed upon Maynooth’s Walter McDonald, when the latter visited America in 1900 – looked to Ireland and her church as to the ‘rising sun’; to them it was the revered monarch of an English-speaking Catholic kingdom.10 Though Yorke was chiding McDonald and the Irish church for not fully appreciating this fact, as Chapter Five demonstrated, it had in fact constructed and developed a powerful and widely accepted narrative of a ‘spiritual empire’ arising out of mass emigration. In that sense, the tensions the

in Population, providence and empire
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pursuing their own strategies. In the context of the twelfth-century evidence, the following discussion of women’s participation in spiritual relationships with churchmen argues that this was an important route for male–female interaction, and that this stimulated the production of T 30 patronage and power devotional literature written for specific women. Thus such relationships between churchmen and noblewomen were a route for indirect female influence in the context of the production of specific texts. The role of twelfth-century secular noblewomen in procuring

in Noblewomen, aristocracy and power in the twelfth-century Anglo-Norman realm

. These two aims do not necessarily sit comfortably together; as I argue, Glanvill’s view of spirit is in fact closer to Webster’s than More’s. The dispute between Webster and Glanvill may have arisen from their finding themselves on opposite sides of a religious and political divide, rather than from any real disagreement about the relationship between the material and spiritual worlds. Nonetheless, understanding how the people involved thought about this relationship is of vital importance in understanding the significance of the Restoration witchcraft debate. The

in Scepticism and belief in English witchcraft drama, 1538–1681
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Religion and spirituality in environmental direct action

11 Bronislaw Szerszynski and Emma Tomalin Enchantment and its uses: religion and spirituality in environmental direct action Introduction What are the uses of enchantment? From an anarchist perspective, are forms of spiritual belief and practice always to be considered as a surrendering of personal autonomy, an enslavement to irrationality? We will suggest otherwise – that spirituality can be a source of personal empowerment. Our title contains an implicit reference to Bruno Bettelheim, who argued that fairy tales were useful for children, in that they

in Changing anarchism
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is neither space nor time here. So, to conclude, does the production of knowledge in travel and evangelical writings of the nineteenth century reveal the establishment and retention of a unitary field between metropolis and India? The internal coherence and integrity of evangelical narratives and the common objective of mission work to provide spiritual salvation to heathen

in The other empire
The churches and emigration from nineteenth-century Ireland

The book knits together two of the most significant themes in the social and cultural history of modern Ireland - mass emigration and religious change - and aims to provide fresh insight into both. It addresses the churches' responses to emigration, both in theory and in practice. The book also assesses how emigration impacted on the churches both in relation to their status in Ireland, and in terms of their ability to spread their influence abroad. It first deals with the theoretical positions of the clergy of each denomination in relation to emigration and how they changed over the course of the nineteenth century, as the character of emigration itself altered. It then explores the extent of practical clerical involvement in the temporal aspects of emigration. This includes attempts to prevent or limit it, a variety of facilitation services informally offered by parish clergymen, church-backed moves to safeguard emigrant welfare, clerical advice-giving and clerically planned schemes of migration. Irish monks between the fifth and eighth centuries had spread Christianity all over Europe, and should act as an inspiration to the modern cleric. Tied in with this reading of the past, of course, was a very particular view of the present: the perception that emigration represented the enactment of a providential mission to spread the faith.