This paper is focused on the issues of cultural hierarchies in early modern European imperial discourses in all-European discourse about Muscovy and Ottoman Empire and English discourse about Ireland, which have not been previously compared, in the narratives by Petrus Petreus, Paul Rycaut, Fynes Moryson and John Davies. The authors of the article have analyzed mechanisms of building the cultural hierarchies and compares different traditions of ethnographical descriptions with each other. The authors under consideration not only create cultural hierarchies, but also instrumentalize the image of the Other to some extent. They focus on government, laws, religion and manners. The choice of these aspects aims to highlight problems important not for (or not only for) the Other, but for authors` societies themselves. The fact that most accounts describe relative barbarians rather than absolute also can be a consequence of such instrumentalization, because comparison between "us" and the Other becomes important.
This article examines the patterns of history-writing in Geoffrey Keating’s retellings of the tales from the Ulster cycle in Foras Feasa ar Éirinn. The study illustrates how Keating’s familiarity with Irish medieval sources, his clerical education, which placed considerable emphasis on rhetoric, and his awareness of the English and continental traditions of history-writing, influenced the composition of the fragment of Foras Feasa ar Éirinn dedicated to the tales from the Ulster cycle. The author shows that in this fragment Keating tended to apply native narrative strategies more. As regards authorial intentions, Keating used the selected tales from the Ulster cycle as exempla of sin and its drastic consequences, which may explain his particular interest in the death tales.
The article reflects on the monograph by Sparky Booker Cultural exchange and identity in late medieval Ireland: The English and the Irish of the four obedient shires (Cambridge, Cambridge University Press, 2018) which offers a revised perspective on the issue of assimilation and acculturation in late medieval Ireland on the basis of the material of the four obedient shires: Dublin, Meath, Louth, and Kildare. The scholar presents a complex and multi-faceted image of interethnic interplay in the region distinguishing between cultural and legal dimensions. She demonstrates that cultural practices were not the main resource of identity in the late medieval Ireland in which political allegiance and descent were prioritized. She highlights two aspects: the discursive level and the level of everyday interaction. Despite the obvious merits of the book, the material presented there requires more theoretical consideration of the issue of medieval identities. The authors of the article argue that the situation of interethnic interplay in the four obedient shires described by Booker could have been suitable for the emergence of consensual identity. Having coined this term, the authors define it as the type of identity which originates in the situation of interethnic interplay; entails intercultural switching; and has supragentile character, i.e., not insisting on common descent. The discourse of consensual identity did not emerge in the four shires during the period under consideration because of the absence of common subjecthood of the English and the Irish as well as prevalence of gentilism but its full potential was realized during the Early Stuarts.
The article is dedicated to the phenomenon of patriotism of the Irish nobility in the reign of early Stuarts, when specific loyalist consciousness of distinction within the composite British state of the Roman Catholic subjects, both of Old English and Gaelic descent, was formed.The author suggests a term 'patrimonial patriotism' , which combines both medieval and new aspects, for describing patriotism in early modern Ireland. He compares and contrasts different forms of patriotism in Stuart Ireland: Old English traditional allegiances, Irish patriotism of both Old English and Gaels and also a distinct Gaelic dimension of patriotism. The Old English patriotism is rather to be considered seigneurial loyalty since their constitutional, territorial and historical legitimacy was based on their motherland in England. Patrimonial patriotism of Old English and Gaels was characterized by loyalty to Catholicism and the Stuart's dynasty. The most complete form of Irish patriotism supposed appropriation of the Gaelic past and cultural practices and at the same time acknowledging the legitimacy of the English invasion. In the Gaelic dimension of patriotism loyalty to Stuarts was combined with non-recognition of the legitimacy of the English invasion and disappointment with the collapse of the traditional Gaelic order.The author highlights that common features of these forms of patriotism were, in part, their politicized, monarchical and Catholic nature, their feeling of distinction and non-Englishness and their non-modern character. He also points out that the case of Ireland shows patriotism is not restricted to only ethnic and territorial aspects, but is always mixed with other elements. Refs 57.Keywords: patrimonial patriotism, early Modern Ireland, Irish nobility, composite state, patriotism, pre-modern identities. ФОРМЫ ПАТРИОТИЗМА ИРЛАНДСКОЙ ЗНАТИ В РАННЕЕ НОВОЕ ВРЕМЯСтатья посвящена феномену патриотизма ирландской знати при ранних Стюартах, в правление которых у католических подданных староанглийского и гэльского происхождения сформировалось самосознание собственной особости.В качестве термина для описания патриотизма в Ирландии раннего Нового времени ав-тор предлагает «патримониальный патриотизм», вмещающий в себя как средневековые, так и новые аспекты. В Средние века «patria» имела территориальные, правовые и политические коннотации. Сравниваются различные формы патриотизма в стюартовской Ирландии: тра-диционная лояльность старых англичан, ирландский патриотизм староанглийских и гэльских элит, а также особенное гэльское измерение патриотизма. Формы староанглийского патрио-тизма, считает автор, стоит воспринимать скорее как сеньориальную лояльность, поскольку их правовая, территориальная и историческая легитимность базировалась на родине в Анг-лии. Патримониальный патриотизм старых англичан и гэлов характеризовался верностью ка-толицизму и династии Стюартов. В наиболее полной форме ирландский патриотизм, лучше всего представленный в «Основе знаний об Ирландии» Джоффри Китинга, предполагал при-своение гэльского прош...
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