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Lundy admits that he chose these three distant relatives with a particular purpose in mind:. Robert and William played roles that can be described as pivotal. As historical memory in Northern Ireland is invariably used as a mainstay of political rhetoric, the accounts of the past implicitly and explicitly generate descriptive model for the present.
In proposing a dynamic alternative to the traditionally narrow evocation of military battles and sieges which have dominated the Ulster Protestant historical vision, Lundy seeks to reconfigure their historical experience as a more complex phenomenon than reductive summaries would have us believe.
Men That God Made Mad promotes a more fluid dialogue between past and present, thereby invoking an Ulster Protestantism which is multifaceted as opposed to reified, pluralistic rather than monolithic. Such antagonism emanates from the central position which Lt. Colonel Robert Lundy occupies within Ulster Protestant popular culture. Pivotal to the narrative of the time — and subsequently — was the presumed treachery of Governor Robert Lundy, who, upon deciding that the city was impossible to defend militarily, advocated that conciliatory terms should be sought with the Jacobite forces encamped beyond the city walls.
In the face of opposition to this view, Lundy was removed from office by other prominent members of the Corporation and smuggled out of the city. Thirteen apprentices shut the city gates and a prolonged siege ensued, with Derry subsequently becoming ravaged by fever, dysentery and starvation.
Lasting for days, the blockade ended on 28 th July , when a supply ship, The Mountjoy, managed to relieve the beleaguered city. His name is often invoked as a warning, a personification of the need for constant vigilance against treachery, emanating not only from external enemies but from within the Ulster Protestant community itself. Colonel Robert Lundy, which has subsequently been transmitted from one generation to the next, while modified in certain particulars depending on the circumstances of the time, has served to condition the perceptions of the Protestant community which inherits it.
The reliable factual evidence reveals that William was born the son of a poor tenant farmer in Ballycraigy, Co. Antrim, and subsequently graduated as a Doctor of Divinity from Glasgow University, thereafter becoming both a Moderator of the Presbyterian Synod of Ulster and a staunch advocate of Catholic emancipation. Down branch of the United Irishmen, replacing the ex-soldier, librarian and revolutionary leader Thomas Russell, who was captured by the government in and held without trial for five years.
Interned without trial for more than four years, he was eventually released in and became minister of a new congregation in the small market town of Keady, in Co. Once again, as in the historical paradigms surrounding the Siege of Derry, the denial of complexity and the resort to a simplicity which augments the sectarian design is starkly evident.
Billy was also a member of the ill-fated 36 th Ulster Division, whose ranks were decimated at the Battle of the Somme, although somewhat fortuitously, he had been invalidated out of the regiment prior to it shipping for France. In his attentiveness to the interaction between the private and collective spheres and his sensitivity to the manner in which his own personal story reflects aspects of the Ulster Protestant experience, Lundy seeks to achieve a renegotiation of selfhood and a more definitive sense of individual identity.
Through engaging with the processes and experiences that have shaped him as a member of an Ulster Protestant family, he positions himself in a metaphorical space where personal memory, cultural allegiances and concepts of the self merge. This admission lays bare the conditional nature of his personal affinity with both Ulster Protestants and indeed, the Northern Ireland state.
Billy was an old man, remote in Belfast. He contrasts the harsh, belligerent tension in the Memorial Hall, where the atmosphere of imminent violence is barely contained, to the sensation of freedom and relief he feels when walking through a Catholic enclave in the same city. When examining a portrait of his ancestor William Steel Dickson which hangs in a small Presbyterian Church in the village of Keady, Co. Lundy also recounts being involved in a revealing episode which took place in a Protestant pub situated in the area where his family had previously been domiciled during the Troubles era.
Great article and thanks. This article almost borders on racism. I had the most evil oldest ex brother, who targeted me and made my life a living hell , I was the Youngest and he was 16 years when I was born.
And my Father would not hand the land over to him because he was evil But I was the youngest and a girl. No one In our family drank Except the odd gunness. But the oldest bully was vile. My father Signed the will on the before Christmas eve as he was dying And he died 10 days later. In my family idem. However I too had a sibling who was a bully. Pure Evil, she was indeed. Enjoyed your article. My immigration story is that my great-grandfather came to Montreal from Ireland in at 2 years of age. They seemed to achieve a measure of success relatively quickly, because one of his sons got a medical degree at McGill in I was very close to my Dad but he never told me about this.
Research to-date clearly underscores that survivors of massive trauma and their families are not a homogenous group of vulnerable, dysfunctional individuals; instead they display a wide range of coping strategies Levine, Lee and Moane proposed that centuries of English oppression and colonialism relied on mechanisms of tight control, which included:. Physical coercion; Sexual exploitation; Economic exploitation; Political exclusion, and Control of ideology and culture.
They postulated that, for many individuals and families in postcolonial Irish society today, these mechanisms have left a deep psychological legacy of trauma and its consequences of:. Dependency; Fear; Ambivalence toward the colonizer; Suppression of anger and rage; A sense of inferiority; Self-hatred; Loss of identity; Horizontal violence, and Vulnerability to psychological distress. Now, with a famine raging, the Irish were denied food. Catholics could no longer run for elected office, purchase land, or own property such as horses valued at more than 5 pounds.
Furthermore, the Catholic educational system was outlawed and priests who did not conform to the laws could be branded on the face or castrated. As a result, much of Catholic church services and education and record keeping was forced underground, to operate only under extreme secrecy. All Irish culture, music and education was banned. By the time of the census of the Irish were impoverished, landless and leaderless by the eve of the famine.
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Lecky outlined the Penal Laws as follows:. The Catholic Church forbidden to keep church registers. The Irish Catholic was forbidden the exercise of his religion. He was forbidden to receive education. He was forbidden to enter a profession. He was forbidden to hold public office. He was forbidden to engage in trade or commerce. He was forbidden to live in a corporate town or within five miles thereof.
Dickson, William Steel [WorldCat Identities]
He was forbidden to own a horse of greater value than five pounds. He was forbidden to own land. He was forbidden to lease land. He was forbidden to accept a mortgage on land in security for a loan. He was forbidden to vote.
He was forbidden to keep any arms for his protection. He was forbidden to hold a life annuity. He was forbidden to buy land from a Protestant. He was forbidden to receive a gift of land from a Protestant. He was forbidden to inherit land from a Protestant. He was forbidden to inherit anything from a Protestant. He was forbidden to rent any land that was worth more than 30 shillings a year. He was forbidden to reap from his land any profit exceeding a third of the rent. He could not be guardian to a child.
He could not, when dying, leave his infant children under Catholic guardianship. He could not attend Catholic worship. He was compelled by law to attend Protestant worship. He could not himself educate his child. He could not send his child to a Catholic teacher. He could not employ a Catholic teacher to come to his child.
He could not send his child abroad to receive education. Throughout the entire period of the Famine, Ireland was exporting enormous quantities of food to England. In History Ireland magazine , issue 5, pp.
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A wide variety of commodities left Ireland during , including peas, beans, onions, rabbits, salmon, oysters, herring, lard, honey, tongues, animal skins, rags, shoes, soap, glue and seed. The most shocking export figures concern butter. Butter was shipped in firkins, each one holding 9 gallons.