Toward the end of the Troubles, the notion of an Ulster-Scots ethnicity, culture, and language began to be pursued by certain unionists and loyalists more desirous of ‘something more racy of the soil’ (Dowling 2007:54). Peace-building in Northern Ireland had undergone something of a cultural turn: the armed struggle over constitutional and civil rights questions began in the eighties to be ‘ethnically framed’ (Brubaker 2004:166). With cultural identity politically potent, the conception of an Ulster-Scots ethnic group began to gain traction with a tiny but influential subsection of unionists and loyalists. Since the nineties, this movement has gained considerable ground. This thesis represents an intersectional investigation of the inclusion of Ulster-Scots education into schools in Northern Ireland. I contend that Ulster-Scots studies represents an ethnicisation of the conception of a discrete Protestant politico-religious “community” within Northern Ireland, holding considerable potential for the deepening of senses of intercommunal differentiation. Rather than presenting the potential for the deconstruction of ideas of difference, such a pedagogy of reifies, perpetuates, (re)constructs and even deepens such ideas of difference by grounding notions of difference in ethno-cultural and genealogical bases. Ulster-Scots is often described as a means of waging cultural war in post-conflict Northern Ireland (Mac Póilin 1999). Contrariwise, I contend that it represents neither the uncritical, sectarian, loyalist pedagogy of its critics nor the pragmatic and innocuous solution to a problem of durable collective identities of its protagonists. Rather, Ulster-Scots education is embedded in the politics of consociational peace. The logic of consociationalism explicitly entails the maintenance of stark boundaries of ethnic difference. This research does not merely critique of Ulster-Scots pedagogy, but calls into question the whole consociational logic in which it, and the Northern Irish peace process in general, has been embedded.

This thesis examines the 1981 hunger strike by republican prisoners in Northern Ireland against the removal of special category status from newly convicted paramilitary prisoners on 1 March 1976, the fast was part of a protest that began in 1976. The thesis opens with an examination of the origins of the Provisional Irish Republican Army in 1969 and the emergence of a younger leadership in the late 1970's, and evaluates the significance of the prisons in Irish history. The development of the prisoners protests ranging from the refusal to put on a uniform and perform prison work to the rejection of sanitary or washing facilities, is analysed. The prisoners demands are examined in the context of British and international law. The campaign in support of the republican prisoners conducted outside the Maze Prison, including the formation of the Relatives Action Committee and the National H-Block/Armagh Committee is surveyed, and the female "dirty" protest at Armagh Prison is examined. The medical, ethical, and moral dilemmas presented by hunger striking are identified and the thesis examines the debate whether the men who died were suicides or martyrs. The 1980 and 1981 hunger strikes are examined with particular attention to the efforts to bring about a compromise with the British government and the factors leading to a new hunger strike in 1981 and to the intervention of the Catholic Church with the prisoners relatives which ended the fast. The hunger strike is analysed regarding its effect internationally in building up republican support, and in the Province where it acted as the base for the future success of Provisional Sinn Fein later in the decade.

x, 147 p. A print copy of this title is available from the UO Libraries, under the call number: KNIGHT PR6053.A6944 Z75 2008 / This study explores and demonstrates how Marina Can uses Irish folktale motifs in her plays to bring the audience to a state of mind where they viscerally, as opposed to intellectually, engage with Ireland's search for a cultural post-colonial identity. The analysis of Carr's works focuses on four of her post- Mai plays: The Mai, Portia Coughlan, By the Bog of Cats, and On Raftery's Hill. The focus is on the connection between these plays and Irish folklore, and explores Carr's use of folklore motifs within her plays. The analysis uses the folkloristic research approach, which classifies items or stories in the folktales by identifying distinguishing characteristics or specific items within a tale genre. The indices used in the analysis are Aarne-Thompson Index, Tom-Peete Cross's Motif-index of Early Irish Literature, and Sean O'Sullivan's Motif-Index of Irish Folklore. The plays were searched for motifs that correspond with those of the folktale motifs, and were then compared with these found in the indices. A second analysis showed that, within these four plays, Marina Carr mainly uses Irish folktales from before England's colonization. She modifies the folktales within her plays, specifically around the issue of agency for her female protagonists. The concluding chapter offers a Jungian explanation of Carr's use of these folktales as a means to engage the Irish national discussion of the development of a cultural identity. / Adviser: John Watson

Peacebuilding efforts are ongoing around the globe today. However, in societies that have transitioned out of conflict and have a strong judiciary, potential exists to use innovative techniques to assist in those efforts. Termed divided societies, these countries which have conflict simmering under the surface may benefit from public interest litigation as a tool for peacebuilding in the region. As peacebuilding and public interest litigation share many of the same goals, litigation may be able to assist the society to more sustainably transition from a culture of conflict to a culture of peace. This paper details current scholarship on public interest litigation, peacebuilding, and post-conflict reconstruction, provides research findings of best practices for litigating from Northern Ireland and South Africa, and discusses the efficacy and limitations of public interest litigation as a tool for peacebuilding.

No description available.

This thesis compares adolescent engagement with the First World War in Ireland and New Zealand between 1914 and 1918. Twenty-five elite boys' secondary schools are used as case studies, including Catholic and Protestant institutions. This approach not only captures a common adolescent cohort, but also brings transnational connections to the fore; Catholics comprised approximately 14 percent of New Zealand's population, at least nine-tenths of whom were of Irish descent. In addition to differentiating student behaviour from adult-articulated expectations, boys' responses to the war are juxtaposed against those of their teachers. Using school periodicals, newspapers, and memoirs, this thesis partially recovers the neglected history of adolescent wartime experiences in two under-researched regions of the British Empire. It also elucidates the ways in which hostilities disrupted age-specific concerns and practices in elite school settings. Age was critical in shaping how male non-combatants were impacted by, and reacted to, the conflict. This argument is substantiated by in-depth analyses of several related themes, including 'war enthusiasm', death, dissent, and cultural 're-mobilization'. While the First World War was near-uniformly identified as a crucial event, staff responses were mediated by longstanding orientations and responsibilities. Teachers prioritised institutional concerns such as state funding and school status throughout. Irish and New Zealand adolescents also engaged with hostilities on their own terms; 'boy culture' and age-related interests provided a constant baseline against which external interventions into daily life were evaluated. These cross-national similarities were modulated by immediate contexts. Coercive measures implemented by the state did not always receive popular support, contributing to new political trajectories and visions of the future within particular communities. National parameters also had the final say as to when students could legally enlist. This intersection of age and place ultimately proved pivotal in determining civilian reactions to major global developments during the 1910s.

O recente processo de convergência econômica de Irlanda e Portugal para os níveis dos países industrializados da Europa Ocidental, é um interessante caso de estudo sobre os principais fatores causadores do crescimento econômico, os motivadores do sucesso de certos países em relação a outros, principalmente quando se observa que, a partir do novo milênio, Portugal não vem sendo bem sucedido em tentar manter o processo de convergência, ao contrário da Irlanda, que inclusive, superou os níveis de renda per capita de países como Alemanha, França e Reino Unido. O estudo se mostra interessante também, por compreender duas nações que apresentaram taxas de crescimento do PIB e do PIB per capita após se integrarem à União Européia, apesar de terem ocorrido grandes diferenças entre os dois países no aproveitamento de seus ingressos à comunidade econômica. / The early process of economic convergence of Ireland and Portugal to the industrialized contries´ levels is an interest case about the economic growth factors and the reasons for the success of some contries instead anothers, mainly when can be observed that Portugal, after new millenium, couldn´t maintain the convergence process. Ireland, on the other hand, exceed the levels of income per capita of coutries like Germany, France and United Kingdom. The another reason for the interest of this study is because the period of convergence occurred after the junction of the both countries to the European Union, although the differences between the two countries in the exploitation of the economic community.

Ideology matters. The return of this insight to the study of civil war has sparked a new line of literature. Drawing on its insights, I argue that ideology can affect civilian victimisation in two ways. The first is the adoption by armed groups of exclusionary frames that justify the killing of civilians; the second is the need of armed groups for civilian approval – what I call ideological licence – from their home constituencies.Civilian victimisation is expected to peak in places where exclusionary group frames and civilian attitudes are dominant. For the empirical analysis, I turn to The Troubles, the thirty year-long armed conflict between Northern Ireland’s Catholic and Protestant communities. I construct a novel dataset using ideological attitudes, based on a pre-conflict survey among over 1200 respondents across Northern Ireland, and new, detailed casualty data on more than 2700 conflict-related fatalities. Although Catholics were the most lethal side in the conflict, I find that the Protestant community is significantly more likely to kill civilians. This finding is driven by national differences between Catholics and Protestants. Subnational differences in civilian attitudes are found to be less relevant.

Tom Murphy, dramaturgo irlandês, apropria-se da tradição e a reescreve transformando-a e contextualizando-a para a Irlanda contemporânea. O trabalho trata de três peças: The Morning After Optimism (1971), The Sanctuary Lamp (1976) e The Gigli Concert (1983), que se caracterizam, predominantemente, pela reescritura. O estudo tem por objetivo analisar como a herança literária efetivamente ocorre na composição das peças de Tom Murphy, através da intertextualidade em citações, alusões, paródias, reescrituras e outras formas, bem como entender os motivos do autor utilizar-se de obras da tradição clássica, renascentista, medieval, dos contos populares, das óperas e música popular para escrever as três peças. / Thomas Murphy, an Irish playwright, appropriates tradition and rewrites it transforming and transcontextualizing it to the contemporary Ireland. The dissertation deals with three plays: The Morning After Optimism (1971), The Sanctuary Lamp (1976) and The Gigli Concert (1983) which are predominantely characterized by rewriting. The study aims to analyze how literary heritage effectively occurs in Tom Murphy\'s plays through intertextuality in citations, allusions, parodies, rewriting and other related forms, as well to understand why the author uses works of art from classical, renaissance, medieval, fairy tale, opera and popular music tradition to write the three plays.

Made available in DSpace on 2014-07-29T15:14:26Z (GMT). No. of bitstreams: 1 Tese Dominique V C dos Santos.pdf: 1466642 bytes, checksum: df099eaed604630cb7807339d5b2b95a (MD5) Previous issue date: 2012-04-18 / Several books dedicated to the life and career of Saint Patrick seem not to take narrative problems into consideration or at least not to focus on them. The main subject in this particular field is the real or historical Patrick, in contrast to the fictional. The authors of these works try to overcome the gap between referent and representation, transcending then in order to find a hidden meaning in the past. Part of the so-called Patrician problem is related to this need of being forced to choose between real and representation. Patrick s history is analyzed differently in this research; we are more interested in understanding the representations than to transcend them. By reading some of the most important documents related to Patrick, we found three different images about him: 1) the auto-image of the Ego Patricius peccator rusticissimus, present in the Confessio and Epistola, both from the fifth century, the earliest texts to be written in Ireland we have; 2) Patrick, the apostle of all Irish people, from Muirchú s master piece Vita Sancti Patricii, written in the seventh century, associated with propaganda and political disputes between monastic houses in Ireland; 3) Patrick, the first man to visit the Purgatorium, from the Tractatus de Purgatorio Sancti Patricii Apostoli Hibernensis, written by H. of Saltrey in the twelfth century. Real and representation are two sides of the same coin. Thus, without any clear-cut distinction in this sense and not looking for a pure past, a different approach of the documents is given. Instead of thinking about the authors of these references as liars and fiction-makers, we try to comprehend the portrait of Patrick they elaborated. These representations along with those from Confessio and Epistola are crucial for the process of building the image of Patrick as a Saint. / Os livros dedicados a vida e obra de São Patrício parecem não levar em consideração os problemas relacionados a narrativa, ou pelo menos não se concentram neste tipo de questão. O principal tópico de estudo neste campo em particular é o Patrício real ou histórico em contraste com o ficcional. Os autores destas obras tentam superar o intervalo entre referente e representação transcendendo-o, de modo a encontrar um significado oculto no passado. Parte do assim chamado Patrician problem diz respeito a esta obrigação de escolher entre real e representação. A história de Patrício é analisada de forma diferente nesta Tese, estamos mais interessados em compreender as representações do que transcendê-las. Lendo alguns dos documentos mais importantes relacionados a Patrício, encontramos três imagens distintas sobre ele: 1) a auto-imagem do Ego Patricius peccator rusticissimus, presente na Confessio e Epistola, ambas do século V, os primeiros textos escritos na Irlanda que temos; 2) Patrício, o apóstolo de todos os irlandeses, da obra prima de Muirchú Moccu Machteni Vita Sancti Patricii, escrita no século VII, associada com a propaganda e as disputas políticas entre as casas monásticas na Irlanda; 3) Patrício, o primeiro homem a visitar o Purgatorium, do Tractatus de Purgatorio Sancti Patricii Apostoli Hibernensis, escrito por H. de Saltrey no século XII. Real e representação são dois lados da mesma moeda. Assim, sem qualquer distinção mais incisiva neste sentido e sem procurar por um passado puro, interpretamos os documentos de forma distinta. Ao invés de pensar sobre os autores destas referências como mentirosos e produtores de ficção, tentamos compreender a imagem de Patrício que eles elaboraram. Estas representações, junto com aquelas oriundas da Confessio e Epistola, são decisivas para o processo de construção da imagem de Patrício como um Santo.