James S. Donnelly, Jr., The Great Irish Potato Famine (Sutton: 2008).

Colin Coulter and Steve Coleman (eds.), The End of Irish History?: Critical Approaches to the Celtic Tiger (Manchester University Press, 2003).

Cathal Poirteir (ed.), The Great Irish Famine (Dufour: 1997).

Richard Stivers, Hair of the Dog: Irish Drinking and its American Stereotype (Continuum: 2000).

Jansenism and Irish Catholicism | Lux Occulta

Now the — Catholic or Protestant — think of themselves as a Celtic people. We’ll come back to what that may mean presently. But in addition to the Irish, there are five other peoples that also identify themselves as Celts. They are the , the , the , the , and the s. In many ways, the month of March is THE Celtic Month. March 1 is the feast of the monk , patron saint of Wales and is celebrated as the . His (destroyed at the Reformation) has recently been re-erected and his retrieved relics placed therein. Thus, as at in Glasgow, you may venerate a Catholic saint in a Protestant Church — albeit one we once owned. Welshmen wear either or both and daffodils on this day, and across the globe, their celebrates St. David as do Irishmen in foreign climes St. Patrick. Being far less widespread, of course, they don’t make the same splash as the Irish — but in particular locales from Philadelphia to you will see the waving on the First of March. abound.

Catholic Church in Ireland - Wikipedia

In the Emerald Isle itself, the day was primarily a strictly religious and civic one until about 20 years ago when and some other locales began putting on American style fiestas. Even has a large parade, although this is one occasion upon which both the and the are not seen. Nevertheless, if such Patrician pilgrimage sites such as and are closed awaiting warmer weather, Catholics and Anglicans alike offer rites in St. Patrick’s memory at his grave in , his headquarters at , the , and other places associated with him. If the now-defunct knightly no longer attends services at and waits upon the at his ball in , the current republican authorities still mark the day in a dignified manner. The President attends Mass at , and offers a at . In England, the and the Irish Guards mount parades and celebrative dinners: in the latter case, members of the Royal Family — in days gone by, the Queen Mother, now either or both the Prince of Wales and the attend. This has been the case since long before the and the made their mutual visits of reconciliation.

Louise Fuller, Irish Catholicism since 1950: The Undoing of a Culture (Gill and Macmillan, 2004).

has been in the field of literature.

All through high school and college and then a graduate program in creative writing -- you can get all the dry facts in my attached -- I was a driven soul. I knew that I wanted to be a writer. But it was the late sixties, early seventies. Afro-American writers were just beginning to gain admission into the canon. Latino literature or writers were unheard of. Writing which focused on the lives of non-white, non mainstream characters was considered of ethnic interest only, the province of sociology. But I kept writing, knowing that this was what was in me to do.

The Irish Referendum and the Future of Catholicism | HuffPost

Emmet J. Larkin, The Roman Catholic Church and the Home Rule Movement in Ireland, 1870-1874 (University of North Carolina Press, 2009).

Irish Catholicism and Science: From 'Godless Colleges' to the ..

To begin the investigation of the events leading up to the outburst of anti-Catholicism during the Popish Plot, it is necessary to understand the long term anti-Catholic tradition in England, which began with the English Reformation. In 1533, Henry VIII's Parliament passed a law that repudiated any papal jurisdiction over the English Church and declared the king to be its sole head. The Reformation continued under Edward VI (1547-53), but under Mary I (1553-58), England reverted back to Catholicism. She is known by the epithet, "Bloody Mary" because of her cruel persecutions in which about 300 Protestants were burned at the stake for refusing to renounce their religious beliefs. The memories of these persecutions engendered a deep hostility to Catholicism in England. On Elizabeth I's ascension to the throne in 1558, Protestantism was permanently re-established in England. Elizabeth's reputation as the Protestant savior assured her a prominent position in the English anti-Catholic tradition. In the later Elizabethan and early Stuart period, the best known examples of Catholic threats are the Catholic assassination plots against Elizabeth I in the 1570's and 1580's, the 1588 attempted invasion of England by the Spanish Armada and the 1605 Gunpowder Plot, in which a small group of Catholics conspired to blow up the king and members of Parliament. In Europe, during this time period, there was the Council of Blood (1567-73) instituted in Holland by the Duke of Alba and also the 1572 Saint Bartholmew's Day Massacre of French Protestants. To the English, these historical events provided graphic proof of the cruelty and intolerance of Catholics in power and served as a reminder of what would happen if Catholicism was ever restored in England.

1 of The Cambridge History of Irish Literature.

Carpenter, Andrew. “Poetry in English, 1690–1800: From the Williamite Wars to the Act of Union.” In To 1890. Vol. 1 of The Cambridge History of Irish Literature. Edited by Margaret Kelleher and Philip O’Leary, 282–321. Cambridge, UK: Cambridge University Press, 2006.