‘Early April 1921. There was an ambush outside our house, in which a Black and Tan was shot dead. The Black and Tans forced their way into our house, searched every inch and left a huge mess. They also left my terrified mother, father and five brothers and sisters. Three weeks later, I was born & my mother often recounted the fact that after my birth I was a very jumpy baby.’ Nuala Holland (née Mahon, Charleville Road, Tullamore).
Nuala Mahon was referring to the attacks on the RIC in Tullamore in April 1921 that are matter-of-factly referred to by Sean McGuinness of Kilbeggan in his witness statement, now in the Military Archives (online, p. 29 in the pdf), in what he called ‘onslaughts on Tullamore RI.C. patrols at Charleville Road, New Road, Hayes Cross and Barrack Street, all on 1 April 1921 in which policemen and I.R.A. men were wounded and killed’.
On the eve of the Great Famine in 1845 the backwardness of Irish agriculture was seen by many as the reason for much of the country’s economic woes. About Irish farmers, it was stated that they knew nothing of the ‘English’ method of farming or indeed welcomed its arrival. However, there was amongst many Irish landlords, and their agents, a growing understanding of the benefits of the ‘science’ of agriculture and many had willingly adopted such methods in the management of their estates. In particular, many land agents were the leading pioneers of better agricultural practice. The employment of agriculturalists; the establishment of agricultural societies and the trips undertaken to observe foreign models of agriculture all highlight the progression of Irish agriculture by the early 1840s.
Many readers and their parents will have great recollections of the dancing scene in Ireland. You can help write the history. Share your thoughts and send on the stories needed to build a picture of the dancing scene in Ireland. Many will recall Je t’aime played in the 1960s in St Mary’s Hall, or the Harriers, Tullamore. But what about the County Ballroom and the parish halls in Clara, Birr, Rahan, Killeigh and so many more. Did dancing bring about the ‘ruin of virtue’?
Dancing has always been a source of expression, fun and entertainment in Ireland. People danced at the crossroads, in each other’s houses, at social events, festivals, and in licensed dancehalls all around the country. From the early twentieth century the Catholic hierarchy became particularly concerned with the opportunities that might arise for sexual immorality in dancehalls. In October 1925 the bishops and archbishops of Ireland issued a statement which was to be read at ‘the principal masses, in all churches on the first Sunday of each quarter of the ecclesiastical year.’ The statement referred to the ‘evils of dancing’ and it was ‘a grave and solemn warning to the people with regard to the spiritual dangers associated with dancing’. The statement noted: ‘We know too well the fruit of these [dance] halls all over the country. It is nothing new, alas, to find Irish girls now and then brought to shame, and retiring to the refuge of institutions or the dens of great cities. But dancing halls, more especially, in the general uncontrol of recent years, have deplorably aggravated the ruin of virtue due to ordinary human weakness. They have brought many a good innocent girl into sin, shame and scandal, and set her unwary feet on the road that leads to perdition’. The behaviour of the men did not elicit much comment. From the mid-1920s and throughout the early 1930s there were constant references in the newspapers to the problems of dancehalls and motor cars. In 1931 Cardinal McRory combined the two and saw a growing evil in ‘the parking of cars close to dancehalls in badly lighted village streets or on dark country roads. Cars so placed are used … by young people for sitting out in the intervals between dances’. ‘Joy-riding’ had a very different connotation in the period than it does now. Reporting on a sermon by the bishop of Galway, the Irish Independent noted that ‘joy-riding’ was conducted by ‘Evil men – demons in human form come from outside the parish and outside the city – to indulge in this practice. They lure girls from the town to go for motor drives into the country, and you know what happens… it is not for the benefit of the motor drive. It is for something infinitely worse’.
Our traditional view of the Vikings in Ireland was established by our early primary and secondary schooling. We were aware that the Vikings commenced raiding in 795 AD by their raid on Rathlin Island. Eventually they settled in a few areas around our coastline. However, most of the country was within reach of Viking raiding parties. One of the primary bases from which Viking raids emerged was from the city of Limerick. Limerick provided a springboard for raids up the Shannon, affecting areas on either side of the river.
These raids were on church monasteries resulted in the slaughter of monks and workers in the monasteries. It also appears that the Vikings knew exactly where these monasteries were located and regularly their arrival coincided when particular religious events were underway. From other evidence they were after people, cattle and very occasionally the gold and silver in the monasteries. People were regularly taken to be sold at slaves. The largest such raid was carried out at Howth in the year 821 AD where over 600 females were taken away by ship for slavery. In later times Dublin became the largest Viking slave centre in Western Europe; Kiev in Ukraine was their largest slave centre in the East.
Les pirates normands au IXe siècle by Évariste-Vital Luminais (1894), Musée Anne de Beaujeu, Moulin
Back in 2014 I was an intern in the Heritage Office in Offaly County Council. I compiled a database of all known post 1700 burial grounds in the county. Compiling the database required thorough desk and field based research. During fieldwork I visited 170 of the 187 burial grounds I recorded. While visiting these places I noted many interesting and unusual features, some of which are the basis for this blog post. The list is of course subjective. There are certainly more interesting and unique features waiting to be discovered in Offaly burial grounds. Continue reading →
I first came to Lt Col Francis Clere Hitchcock, OBE, MC via his brother Reginald (Rex). I was writing my biography (Rex Ingram: Visionary Director of the Hollywood Screen) about the older Hitchcock, and soon realised that one of the defining influences on his life and work was his close relationship with his brother.
The Hitchcock family and Kinnitty
The Hitchcocks were born in Dublin, Rex on 18 January 1893, Frank on 15 March 1896. The family moved to Nenagh in 1898, to Borrisokane in 1901, and to Kinnitty in 1903. Their father, Rev. Hitchcock, was a Church of Ireland rector, whose appointment to Kinnitty was prompted by concerns for the health of his delicate wife. Kathleen. Rev. Hitchcock was a man of firm character; alongside his normal parochial duties he was an aficionado of military affairs. He wrote numerous books, some on predictable ecclesiastical matters, others in the vein of the Cultural Revival celebrating old Irish folktales and a pre-colonial past of magic and superstition. He was also a keen boxer, and rigged up a boxing ring in the stables of the rectory at Kinnitty to toughen up the boys. Kathleen, by contrast, was artistic and dreamy, much loved in the parish for her caring manner. Her early death in 1908, when the boys were barely in their teens, threw a pall over the Hitchcock home that Rex for one never fully recovered from. She left behind a material legacy, too, the wonderful wooden carvings on the panels of the pulpit in the Church of Ireland.