For centuries, the Catholic Church around the world insisted it had a right to provide and organize its own schools. It decreed also that while nation states could lay down standards for secular curricula, pedagogy, and accommodation, Catholic parents should send their children to Catholic schools and be able to do so without suffering undue financial disadvantage. Thus, from the Pope down, the Church expressed deep opposition to increasing state intervention in schooling, especially during the nineteenth century. By the end of the 1920s however, it was satisfied with the school system in only a small number of countries. Ireland was one of those. There, the majority of primary and secondary schools were Catholic schools. The State left their management in the hands of clerics while simultaneously accepting financial responsibility for maintenance and teachers' salaries. During the period 1922-1967, the Church, unhindered by the State, promoted within the schools' practices aimed at 'the salvation of souls' and at the reproduction of a loyal middle class and clerics. The State supported that arrangement with the Church also acting on its behalf in aiming to produce a literate and numerate citizenry, in pursuing nation building, and in ensuring the preparation of an adequate number of secondary school graduates to address the needs of the public service and the professions. All of that took place at a financial cost much lower than the provision of a totally State-funded system of schooling would have entailed. Piety and Privilege seeks to understand the dynamic between Church and State through the lens of the twentieth century Irish education system.
Adopting a life story approach, this book explores the memories of those who attended Irish secondary schools prior to 1967. It serves to initiate and enhance the practice of remembering secondary school education amongst those who attended secondary schools not just in Ireland, but around the world.
This is the story of two dreamers -- a visionary Irishman who dreams of recreating an historic 19th century ship and sailing her to America, and the author, an octogenarian American who becomes obsessed with the Irishman's dream and surmounts the age barrier to become a signed-on crew member. Building the ship is plagued by every imaginable problem -- cost overruns, tangled ownership, legal and financial squabbles -- and three years go by before she is ready to sail. The faith of many is strained, but the ship finally triumphs over her troubles and completes a memorable transatlantic voyage. The book includes background on the famine years, a blow-by-blow account of the Jeanie Johnston's stormy birth, authoritative descriptions of the ship and a colorful day-by-day diary of the 59-day voyage. It is illustrated with 43 photographs of the ship's construction and the voyage.
The focus of this book is on the situation prevailing in the United States, England and Wales, Ireland, Australia and New Zealand from 1922 to 1965, whereby Catholic schools were used to maximise the possibility of recruiting new members to the religious oders and to minimise the temptation to leave the religious life amongst those who had already joined. Four major practices are examined in this regard. First, Catholic schools deliberately set out to encourage pupils to join the ranks of the religious. Secondly, they replicated within the schools the authoritarianism of the religious life. Thirdly, they worked continuously to marginalize lay teachers from their decision-making. Finally, they were ever vigilant in their opposition to co-education and sex education. The contribution of the religious orders to Catholic education is recognized, but consideration is also given to child abuse, both physical and sexual, in whhich members of various religious teaching orders engaged. The book closes with some consideration of current practices in Catholic education. -- book cover.
Roman legions rang Celtic Europe's death-knell and orchestrated Celtic Britain's swansong, provoking Queen Boudicea's massive anti-Roman revolt which resulted in "the worst disaster to befall the Roman Empire" — all of which had a huge bearing on the rise of Celtic Ireland. This book presents Turoe's Celtic Royal complex, unprecedented for its size and layout, but akin to Belgic oppida (as named by Caesar) in SE England and NW Europe. It hosts the Turoe Stone, Europe's most celebrated La Tene-decorated stone. No one knew why this classic masterpiece of Celtic stone art was set on Turoe's summit in the West of Ireland. Here its hitherto unrecognized Royal Sanctuary trappings at the centre of a vast Belgic oppidum defensive system of linear embankments uniquely connected to the Celtic invasion of Ireland and its archaic history are unfolded. It is recorded in early dindshenchas (history of the famous places) and associated with the names of archaic kings and queens. The first record of it is by the renowned 1st/2nd century Greek geographer, Ptolemy of Alexandria, who listed 2 capitals in Ireland, the only 2 in his day. One is Emain Macha near Armagh. The other was never definitively identified. He located it roughly in central Co. Galway where Turoe is. He named it REGIA E TERA (Te[mh]ra), the genuine early Celtic name for 'Capital at Turoe' (Cnoc Temhro). It had an acropolis and several necropoli, including those around Athenry cited in archaic texts in the Book of Leinster as ‘Releg na Rí lamh le Cruachain' where members of Turoe's Royal Household (Rígrád Temhróit) were interred, such as Queen Medb and her father, Eochaid Ferach Mhor whose palace, Rath Ferach Mhor, stood beside the Turoe Stone. Part of its sprawling urban-like complex flanking Turoe and Knocknadala (Assembly/Parliament Hill) is placed under preservation order by The National Monuments Department. Ptolemy renders Knocknadala (early Cnoc na nDál) as NAG-NA-TA[L], "the most illustrious 'city' (polis) in all Britannia, and most considerable in size, located in the west of Ireland." The sole reference to a dense population in early Irish literature points to this area. Ancient roadways, Slí Mhór and Slí Dála, converged on Turoe/Knocknadala. Rót na Ri, Royal Road of the Kings, ran from Turoe to the great seaport of Ath Cliath Magh Rí in Galway Bay. Dindshenchas texts state that "Ath Cliath Magh Rí was the chief seaport of Ireland through which Ireland has most often been invaded." A large segment of the Celtic invasion force landed there and advanced on Turoe, the core of its primary settlement area, as recorded in the Dindshenchas of Cnoc na Dála. Continental and British Belgic tribes are remembered in townland names within this vast Turoe oppidum complex. It was suppressed by pseudo-historians who set the Irish race on the cutting edge of woeful ignorance about its Celtic roots as Armagh's monastic conmen concocted scheming stews of sheer political propaganda to win the patronage of powerful warlords. The enforced Irish exile of King Dagobert II shows the depth of involvement of Armagh-linked Abbots in Frankish politics through whom Pepin's new national Over Kingship of the Franks profoundly impacted the genesis of Ireland's High King-ship/Tara/Patrick myth. As E. Breathnach noted "The culmination of the creation of the medieval myth surrounding Tara ensured Tara would be regarded from the late 10th/11th century as the monument of the Kingship of Ireland. Tara's potency as a political symbol was evoked to the extent that by the 17th century it was depicted as one of the institutions on which the Kingship of Ireland had rested from time immemorial" (Edel Breathnach, 'Cultural Identity of Tara' in Discovery Programme Reports').
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