Economic Growth, Capital Investment, and the Roman Catholic Church in Nineteenth-Century Ireland

Larkin, Emmet

doi:10.2307/1846659

Cited by 53 publications

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“…Par exemple, entre 1861 et 1901, alors que la population catholique diminua de 27%, le nombre total des prêtres, des frères et des soeurs augmenta de 137%. 19 Au 20ième siècle, il se produisit un phénomène semblable, comme l'illustre le tableau suivant : …”

Section: Le Recrutement Du Clergéunclassified

Les écoles catholiques irlandaises et la création d’un empire spirituel

Titley

Douaud

2009

rse

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Cet article analyse les conséquences du contrôle exercé par l’Église catholique sur le système d’éducation de la République d’Irlande pendant la période qui va de 1920 à 1960. La gestion directe de la plupart des écoles par les prêtres et les religieuses a permis à l’Église d’étendre de façon notable son influence sur la société irlandaise. Non seulement les paroisses étaient abondamment pourvues de membres du clergé, mais encore il en restait assez pour desservir les centres d’immigration irlandaise à l’étranger et pour étendre les entreprises missionnaires en Afrique, en Asie et en Amérique du Sud.This article analyses the consequences of the control exercised by the Catholic church on the education system of the Republic of Ireland between 1920 and 1960. The direct management of the schools by the clergy permitted the church to extend its influence on Irish society. Not only were the Irish parishes plentifully supplied with clergy, but there were also sufficient clergy to serve the Irish immigrant communities abroad and to extend missionary work in Africa, Asia, and South America.Este artículo analiza las consecuencias del control ejerdico por la Iglesia católica en el sistema de educación de la República de Irlanda durante el período que va de 1920 a 1960. La gestión directa de la mayoría de las escuelas por los sacerdotes y las religiosas permitió a la Iglesia extender su influencia de manera notable sobre la sociedad irlandesa. No solamente las parroquias fueron provistas en forma abundante de miembros del clero, pero además quedaban suficientes para servir en los centros de immigración irlandesa en el extranjero y para extender las empresas misionarias en Africa, Asia y América del Sur.Dieser Artikel untersucht die Folgen der Aufsicht, die von der katholischen Kirche auf das Erziehungswesen der Republik Irland in der Zeit zwischen 1920 und 1960 ausgeübt wurde. Die Direktverwaltung der meisten Schulen durch Geistliche und Nonnen erlaubte der Kirche, ihren Einfluss auf die irische Gesellschaft beträchtlich auszudehnen. Nicht nur die Pfarreien waren reichlich mit Priestern versorgt, sondern es waren ihrer genügend vorhanden, um die irischen Einwanderungszentren im Ausland zu besetzen und um die Missionen in Afrika, Asien und Südamerika auszubauen

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Section: Le Recrutement Du Clergéunclassified

Les écoles catholiques irlandaises et la création d’un empire spirituel

Titley

Douaud

2009

rse

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“…The class consciousness of these marginal peasants may have been pricked by the activities of the Fenians, whose platform and followers seemed to indicate a new turn in Irish resistance politics (see Clark 1979: 212). According to Emmet Larkin, Fenianism "politicized what was left of a class that before the famine had tended to degenerate into the terrorism of agrarian secret societies" (Larkin 1975a(Larkin : 1261. Linking peasant proprietorship with independence from England, the Fenian Brotherhood declared "war against the aristocratic locusts whether English or Irish, who have eaten the verdure of our fields.…”

Section: Changing Class Structurementioning

confidence: 99%

“…In the context of these theoretical concerns the question is, Why does the local Irish clergy continue to enjoy not only great secular power, but a personally controlled charisma of office whose daunting nature is striking to those familiar with other Catholic regions? Much of the recent Irish historical scholarship bears on these questions, in particular the works of Emmet Larkin (1966Larkin ( , 1972Larkin ( , 1975aLarkin ( , 1975bLarkin ( , 1980 and Sean Connolly (1982), but these authors have so far made little reference to the possible relevance of general social theory. Among the works of anthropologists writing on contemporary Ireland, the priest is conspicuous by his absence.…”

Section: Introductionmentioning

confidence: 99%

The Priest and the Agent: Social Drama and Class Consciousness in the West of Ireland

Taylor

1985

Comp Stud Soc Hist

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On the morning of 4 April 1877, estate agent Arthur Brooke drove his carriage up to the gate of Cashel Farm, the residence of John Magroarty in Carrick, a small market town in the mountainous hinterland of southwest Donegal. Brooke had brought sheriff McCrory along with him, but his bailiffs emerged from their nearby homes a bit more reluctantly than usual. It was clear to Brooke that tenant Magroarty would not submit mildly to the impending eviction, for, although warned of the sheriff's intention several days earlier, he had not budged a parcel and a large crowd was gathering to witness the proceedings. Agent Brooke had never been so loath to perform his duty, for Magroarty was not the average evictee. He was the owner of several cows and was a reliable and even “improving tenant.” Most of all, however, he was the parish priest. It was Father Magroarty Brooke and his henchmen had come to toss into the streets of Carrick.

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“…By 1901 there were 62,000 Methodists in Ireland and they had contributed not insignificantly towards Irish emigration figures. Their own Church conference minutes record some 38,500 Methodists departing Ireland, mainly for North America, between 1830 and 1900. 18 By 1870, there were said to be more Irish Methodists in the United States than in Ireland.…”

Section: Introductionmentioning

confidence: 99%

“…As well as improving the priest-to-people ratio dramatically, Larkin argued, Famine deaths and continued mass emigration left behind the relatively less poor and already more devout sections of society, which created ideal conditions in which to impose even greater Ultramontane orthodoxy. 38 Meanwhile, in his multi-volume 'mosaic' history of the nineteenth-century church -which is largely treated as an epistolary conversation between bishops -Larkin noted the high degree of concern in the early 1860s over the renewed exodus, and echoed Edward Norman in the view that such concern prompted a deeper episcopal involvement in temporal matters. 39 Desmond Bowen slightly demurred from that line in the case of Paul Cullen, Archbishop of Dublin and reputed architect of the devotional revolution, suggesting that Cullen cared about emigration only insofar as he could use it to embarrass the government.…”

Section: Introductionmentioning

confidence: 99%

Introduction

Roddy¹

2019

Population, Providence and Empire

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Between seven and eight million men and women left Ireland over the course of the nineteenth century. 1 For a country whose population has never been more than eight and a half million, that is a mind-boggling statistic, and one that might easily obscure individual emigrant lives. Historians have therefore tended to tackle Irish emigration in two disparate but complementary ways: some from the top down, with sophisticated statistical analysis, others from the bottom up, with recourse to the authentic voices of emigrants themselves. They have succeeded in breaking down that intimidating number by establishing broad patterns of who departed and when, where from and where to, and the gender and class balances amongst them. They have documented and contextualised the experiences of individual migrants as gleaned from thousands of surviving letters and memoirs. 2 Consequently we know a great deal about 'the Irish diaspora' and its often profound impact on the countries to which it spread. Yet the great blind spot of migration history is the effect a significant national diaspora has on the sending society. 3 After all, the country most affected by nineteenth-century Irish emigration was not the United States, where the largest proportion of emigrants went, nor Australia, which had a higher ratio of immigrants from Ireland among its population than from any other country, but Ireland itself, from where all of them ultimately came. This study proposes to improve our understanding of the phenomenon of Irish emigration by concentrating on Ireland rather than its diaspora, and within those parameters to look at a significant and hitherto overlooked aspect of the two-way relationship between the sending society and the outflow. Specifically, it seeks to ascertain and compare how the Irish

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Economic Growth, Capital Investment, and the Roman Catholic Church in Nineteenth-Century Ireland

Cited by 53 publications

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Les écoles catholiques irlandaises et la création d’un empire spirituel

Les écoles catholiques irlandaises et la création d’un empire spirituel

The Priest and the Agent: Social Drama and Class Consciousness in the West of Ireland

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