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The overall aim of this study is to reawaken interest in the frequently overlooked and misunderstood popular political campaign of the Irish Catholic Committee between 1790 and 1793. The first chapter will present the primary topics to be addressed, including membership, motivation, methodology, and character of the Irish Catholic organisation. The second chapter will relate the historical background of the penal era in eighteenth-century Ireland and the evolution of Irish Catholic activism in the decades immediately prior to the 1790s. Chapter three will cover the campaign’s gradual and hesitant beginnings, while chapters four and five will describe the critical months between September 1791 and December 1792, when the Catholics of Ireland received the parliamentary franchise, and will consider the historical legacy of the Catholic Relief Act of 1793. Finally, chapter seven will provide a thorough analysis of the character of the Irish Catholic Committee, asking whether the Committee can most accurately be characterised as either a sectarian, radical, or patriotic political organisation. The intended outcomes of this dissertation will be both the effective reintroduction of the Catholic Committee to eighteenth century Irish historiography, replacing it alongside other contemporary popular political groups such as the Society of United Irishmen, and, additionally, the important rediscovery of the voice of secular, eighteenth century Ireland, a perspective which has repeatedly been neglected or underappreciated by historians investigating the political events surrounding the Catholic question of eighteenth century Ireland.

This thesis considers the representation of the Shannon Scheme hydro-electric power station from 1924 to 1932, during the first Cumann na nGaedheal Government of the Irish Free State. The station was constructed by the German company Siemens and was the first large-scale building project carried out in the new state, starting in 1925. The semi-state Electricity Supply Board was formed by the Government to run the power station in 1927 and it began generating power in 1929, forming the basis for rural electrification after the Second World War.

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The following thesis on the Lebor Gabála Érenn (LGÉ) will be divided into four chapters. The first chapter contains a discussion on the LGÉ and thoughts on why it was preserved, along with a re-examination of previous scholarship. The second section discusses the cultural relevance of certain elements within the LGÉ as it may have existed for both pre-Christian and post-Christian Irish natives. The third chapter is a discussion about the Navajo history, culture and origin mythology. The final chapter contains a cross-cultural comparison of the Irish material, focusing primarily on the origin mythology as presented in the LGÉ but also comparing relevant themes in the Irish tradition, with the origin mythology of the Navajo Native Americans. The investigation on the LGÉ utilizes Dr. R.A.S. Macalister's edited and translated edition by the Irish Text Society. The comparison material on the Navajo is their origin myth as presented by Aileen O'Bryan. I am by training an anthropologist and have used a modification of methodology one would expect when observing a culture to examine the evidence at my disposal. I have utilized some theories made popular by Franz Boas and Claude Lévi-Strauss along with theories on mythology popularized by Joseph Campbell and G.S. Kirk. However most of these theories have been blended together with additional theories of my own. My conclusions are that it is possible to discern if they are pre-historic or medieval but that is more to do with the possible overlap in the belief system of both the pre-Christian, and the early-Christian society. It is also possible to see structures that appear to be human universals within the LGÉ. A third conclusion is that the comparison shows how stagnated and manufactured the LGÉ is as an origin mythology.

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