One of the central arguments presented in Some Family is that there are four basic genealogical forms. The supporting evidence runs from the Solomon Islands to classical China to ancient Ireland. Highly significant on its own, this evidence also provides the information needed to assess the Latter-day Saints' effort to provide a single narrative on how humanity keeps track of itself." --Résumé de l'éditeur.
This book is the product of Donald Akenson's decades of research and writing on Irish social history and its relationship to the Irish diaspora - it is also the product of a lifetime of trying to figure out where Swedish-America actually came from, and why. These two matters, Akenson shows, are intimately related. Ireland and Sweden each provide a tight case study of a larger phenomenon, one that, for better or worse, shaped the modern world: the Great European Diaspora of the "true" nineteenth century. Akenson's book parts company with the great bulk of recent emigration research by employing sharp transnational comparisons and by situating the two case studies in the larger context of the Great European Migration and of what determines the physics of a diaspora: no small matter, as the concept of diaspora has become central to twenty-first-century transnational studies. He argues (against the increasing refusal of mainstream historians to use empirical databases) that the history community still has a lot to learn from economic historians; and, simultaneously, that (despite the self-confidence of their proponents) narrow, economically based explanations of the Great European Migration leave out many of the most important aspects of the whole complex transaction. Akenson believes that culture and economic matters both count, and that leaving either one on the margins of explanation yields no valid explanation at all.
Apocalyptic millennialism is one of the most powerful strands in evangelical Christianity. It is not a single belief, but across many powerful evangelical groups there is general adhesion to faith in the physical return of Jesus in the Second Coming, the affirmation of a Rapture heavenward of "saved" believers, a millennium of peace under the rule of Jesus and his saints and, eventually, a final judgement and entry into deep eternity. In Discovering the End of Time (2016) Donald Harman Akenson traced the emergence of the primary packaging of modern apocalyptic millennialism back to southern Ireland in the 1820s and '30s. In Exporting the Rapture, he documents for the first time how the complex theological construction that has come to dominate modern evangelical thought was enhulled in an organizational system that made it exportable from the British Isles to North America-- and subsequently around the world. A key figure in this process was John Nelson Darby who was at first a formative influence on evangelical apocalypticism in Ireland; then the volatile central figure in Brethren apocalypticism throughout the British Isles; and also a crusty but ultimately very successful missionary to the United States and Canada. Akenson emphasizes that, as strong a personality as John Nelson Darby was, the real story is that he became a vector for the transmission of a terrifically complex and highly seductive ideological system from the old world to the new. So beguiling, adaptable, and compelling was the new Dispensational system that Darby injected into North-American evangelicalism that it continued to spread logarithmically after his death. By the 1920s, the system had become the doctrinal template of the fundamentalist branch of North-American evangelicalism and the distinguishing characteristic of the bestselling Scofield Bible.
Montserrat, although part of England's empire, was settled largely by the Irish and provides an opportunity to view the interaction of Irish emigrants with English imperialism in a situation where the Irish were not a small minority among white settlers. Within this context Akenson explores whether Irish imperialism on Montserrat differed from English imperialism in other colonies. Akenson reveals that the Irish proved to be as effective and as unfeeling colonists as the English and the Scottish, despite the long history of oppression in Ireland. He debunks the myth of the "nice" slave holder and the view that indentured labour prevailed in the West Indies in the seventeenth century. He also shows that the long-held habit of ignoring ethnic strife within the white ruling classes in the West Indies is misconceived. If the Irish Ran the World provides interesting insights into whether ethnicity was central to the making of the colonial world and the usefulness of studies of sixteenth- and seventeenth-century English imperialism in the Americas. It will be the basis of the Joanne Goodman Lectures at the University of Western Ontario in 1997.
Apocalyptic millennialism is embraced by the most powerful strands of evangelical Christianity. The followers of these groups believe in the physical return of Jesus to Earth in the Second Coming, the affirmation of a Rapture, a millennium of peace under the rule of Jesus and his saints, and, at last, final judgment and deep eternity. In Discovering the End of Time, Donald Akenson traces the primary vector of apocalyptic millennialism to southern Ireland in the 1820s and ’30s. Surprisingly, these apocalyptic concepts – which many scholars associate with the poor, the ill-educated, and the desperate – were articulated most forcefully by a rich, well-educated coterie of Irish Protestants. Drawing a striking portrait of John Nelson Darby, the major figure in the evolution of evangelical dispensationalism, Akenson demonstrates Darby’s formative influence on ideas that later came to have a foundational impact on American evangelicalism in general and on Christian fundamentalism in particular. Careful to emphasize that recognizing the origins of apocalyptic millennialism in no way implies a judgment on the validity of its constructs, Akenson draws on a deep knowledge of early nineteenth-century history and theology to deliver a powerful history of an Irish religious elite and a major intersection in the evolution of modern Christianity. Opening the door into an Ireland that was hiding in plain sight, Discovering the End of Time tells a remarkable story, at once erudite, conversational, and humorous, and characterized by an impressive range and depth of research.
In Saint Saul, Donald Harman Akenson offers a lively and provocative account of what we can learn about Jesus by reading the letters of Paul. As the only direct evidence of Jesus we have that were composed before the destruction of the Second Temple in 70 CE forever altered the outlook of the Christian and Jewish faiths, Akenson claims that these letters are the most reliable source of information. He dismisses the traditional method of searching for facts about Jesus by looking for parallels among the four gospels because they were handed down to us as a unit by a later generation. Akenson painstakingly recreates the world of Christ, a time rich with ideas, prophets, factions, priests, savants, and god-drunk fanatics. He insistently stresses throughout the Jewishness of Jesus, referring to Jesus and Paul as Yeshua and Saul, as they were then known. As an eminent historian, Akenson approaches his subject with a fresh eye and a scholarly rigor that is all too rare in this hotly disputed field.
Rural Ireland in the days of the great famine, Canada and confederation, Controversial life of a cross dresser who was elected to Parliament in 1871, Feminist, Impersonaors, History - Canada.
Elegant and inventive, Surpassing Wonder uncovers how the ancient Hebrew scriptures, the Christian New Testament, and the Talmuds of the Rabbis are related and how, collectively, they make up the core of Western consciousness. Donald Harman Akenson provides an incisive critique of how religious scholars have distorted the holy books and argues that it was actually the inventor of the Hebrew scriptures who shaped our concept of narrative history—thereby founding Western culture.
Hailed as one of the most important books on social sciences of the last fifty years by the Social Sciences Federation of Canada. Akenson argues that, despite the popular conception of the Irish as a city people, those who settled in Ontario were primarily rural and small-town dwellers. Though it is often claimed that the experience of the Irish in their homeland precluded their successful settlement on the frontier in North America, Akenson's research proves that the Irish migrants to Ontario not only chose to live chiefly in the hinterlands, but that they did so with marked success. Akenson also suggests that by using Ontario as an "historical laboratory" it is possible to make valid assessments of the real differences between Irish Protestants and Irish Catholics, characteristics which he contends are much more precisely measurable in the neutral environment of central Canada than in the turbulent Irish homeland. While Akenson is careful not to over-generalize his findings, he contends that the case of Ontario seriously calls into question conventional beliefs about the cultural limitations of the Irish Catholics not only in Canada but throughout North America.
Akenson argues that, despite the popular conception of the Irish as a city people, those who settled in Ontario were primarily rural and small-town dwellers. Though it is often claimed that the experience of the Irish in their homeland precluded their successful settlement on the frontier in North America, Akenson's research proves that the Irish migrants to Ontario not only chose to live chiefly in the hinterlands, but that they did so with marked success. Akenson also suggests that by using Ontario as an "historical laboratory" it is possible to make valid assessments of the real differences between Irish Protestants and Irish Catholics, characteristics which he contends are much more precisely measurable in the neutral environment of central Canada than in the turbulent Irish homeland. While Akenson is careful not to over-generalize his findings, he contends that the case of Ontario seriously calls into question conventional beliefs about the cultural limitations of the Irish Catholics not only in Canada but throughout North America.
First published in 1975, Donald Akenson’s book was at the forefront of a radically new approach to the study of Irish educational history. Instead of investigating the evolution of the schools as an isolated process, he explores the complex interrelations of Irish education, institutions and society, treating the schools as cultural litmus paper. By presenting Ireland’s schools as a reflection of the society that produced them, Professor Akenson demonstrates that they are, in truth, "a mirror to the face of Kathleen ni Houlihan".
Ogle Gowan - the Irish upstart who turned Ontario Orange - was a self-seeking, treacherous scoundrel who brought his tattered reputation to the raw frontier of Upper Canada, and built the powerful Protestant machine that shaped Canadian history for more than one hundred years. Ogle Gowan was a bastard, a bigot and a brawler, yet his silver-tongued oratory and ruthless political skills made him more than a match for his enemies. Whether crossing swords with the fiery William Lyon Mackenzie or pub-crawling with the young John A. Macdonald he remained, always, slightly larger than life. Don Akenson draws on his talents as both an historian and a novelist to bring the brutal politics of nineteenth-century Ireland and Canada to unforgettable life. In The Orangeman he gives us an extraordinary portrait of a political parvenu whose behaviour was a scandal in his own time, and who left an indelible mark on Canadian history.
The assumption that Irish Protestants and Irish Catholics are fundamentally different is central to modern Irish history. There are hundreds of books and thousands of articles that either presuppose the existence of Irish Catholic-Protestant differences
First published in 1975, Donald Akenson's book was at the forefront of a radically new approach to the study of Irish educational history. Instead of investigating the evolution of the schools as an isolated process, he explores the complex interrelations of Irish education, institutions and society, treating the schools as cultural litmus paper. By presenting Ireland's schools as a reflection of the society that produced them, Professor Akenson demonstrates that they are, in truth, "a mirror to the face of Kathleen ni Houlihan".
The career of Conor Cruise O'Brien reads like the work of several people, not just one. Having served as a diplomat under Sean MacBride, he came to world prominence as special representative to Dag Hammarskjold, Secretary General of the United Nations, in the then-Congo. Squeezed ruthlessly by big-power politics, he resigned and wrote To Katanga and Back (1962), a classic in modern African history and still the only book to get behind the polished marble façade to reveal how the United Nations works. O'Brien then became Vice-Chancellor of the University of Ghana, and battled for academic freedom against one of the most amiable of tyrants, Kwame Nkrumah. He moved on to become the first incumbent of the Schweitzer Chair at New York University. His relations with the "New York intellectuals" of the time were productive, acrimonious, sometimes comic - and part of a central chapter in the intellectual history of America in the 1960s. From 1969 to 1977 O'Brien was probably the most hated person in Ireland, as well as one of the most heroic. One of the first to see the fascistic nature of the Provisional IRA, he began an unrelenting campaign against its terrorism. In that campaign he called into question the basic myths upon which the Irish republic was constructed. His States of Ireland (1972) is the most publicly influential piece of Irish historical writing since John Mitchel's The Last Conquest of Ireland (1860), and many students of Irish history believe that O'Brien's work in the 1970s was crucial to averting civil war in Ireland. Whatever one thinks about this extraordinary man, one cannot ignore him. He may well be the most important Irish nonfiction writer of the twentieth century, with writings as widely scattered as they have been influential. Volume I, Narrative is the biography of one of the most controversial, engaging, and courageous individuals of this century. Volume II, Anthology brings together his best short pieces, many of which originally appeared in such periodicals as the Spectator, the New Republic, Harper's, the Atlantic, the New Statesman, the Observer, and the New York Review of Books and have never been reprinted. A complete bibliography of O'Brien's work is also provided.
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