Monthly Archives: September 2017

More on Mike McCormack

Liam Hogan has just posted an excellent response (https://medium.com/@Limerick1914/the-ancient-order-of-hibernians-history-ireland-magazine-and-the-accommodation-of-ahistorical-ec393928e787) to the childish attack on his reputation in the letters section of History Ireland by Mike McCormack (National Historian of the Ancient Order of Hibernians). Hogan makes a fabulous job of demolishing McCormack’s arguments. He also shows that McCormack, far from being a genuine historian with a right to get on his high horse about distortion of history, is a worthless dilettante who cuts and pastes sources without actually referring to the originals at all.

However, this is not the first time that McCormack’s stupidity has damaged the reputation of the organization he claims to love, the Ancient Order of Hibernians.

For example, in 2005, he wrote a ridiculous article (http://www.aohalexandria.org/2016/12/04/ogham-writing-dark-ages-produce-americas-first-christmas-cards/) which takes seriously the discredited claims of the late Dr Barry Fell, who believed that hundreds of scratches and random marks on rocks in the USA were really inscriptions in the ancient Irish ogham script. Fell really surpassed himself when he ‘read’ the following message on a cliff in Wyoming County, WV, in 1982 or 1983.

A ray will graze the notch on the left side, at the time of sunrise on Christmas Day, the first season of the year, the season of the blessed advent of the savior Lord Christ, behold he is born of Mary, a woman.

(If you think the bit about rays falling somewhere on a particular day is familiar, let me remind you that Raiders of the Lost Ark came out just before this, in 1981!) Suffice it to say that from a number of chaotic scratches, Fell claimed to make out a number of ogham letters, and these ogham letters were then interpreted by him as a form of ogham without any vowels, written in a mixture of Old Irish and Latin. For example, having identified a string of ‘text’ as FGBRRMRMBN, Fell interpreted this to mean Feg berir Maire mbena, or, as he claims, ‘Behold, he is born of Mary, a woman.’ I’m no expert on Old Irish but that doesn’t look at all convincing as a real sentence, and the string of letters could be interpreted pretty much any way you want. As Dr John Carey, a Celtic scholar at Harvard said: “Finding these sequences in purported Ogam inscriptions … seems to open the door to unbounded subjectivity: I hope that it isn’t unduly uncharitable to say that I could produce ‘Celtic text’ based on these principles for virtually any series of letters (or strokes) which you supplied”

You can find a full account of Fell’s ‘discovery’ of this supposed ogham message here: https://cwva.org/wwvrunes/wwvrunes_3.html

You can also find an excellent refutation of Fell’s theories here: https://cwva.org/ogam_rebutal/wirtz.html

In another article (http://aoh.theloveclan.net/aboutus.html), McCormack takes equally ludicrous claims about the origins of the AOH seriously. He claims that the Defenders, an agrarian Catholic society of the late eighteenth century, was founded in 1565 with the motto Friendship, Unity, and True Christian Charity. In English? In Ireland in the 16th century? No real historian would accept this claim, which was plainly invented to beef up the antiquity of the ‘Ancient’ Order of Hibernians. (The Buffaloes aren’t Antediluvian either!) There is also no evidence that the AOH was founded in the 17th century.

History provides us with the names of many of these organizations, and even limited details of some. We know, for example, that the motto of the Defenders in 1565 was Friendship, Unity, and True Christian Charity, but the secret manner in which these societies operated left few records for modern analysts. As a result, a true history of their times may never be written. Today’s AOH with its motto “Friendship, Unity, and Christian Charity” is the most recent link in the evolution of these ancient societies. Organized in Ireland for the purpose of defending Gaelic values, and protecting Church and clergy, it is the successor to the secret societies of old.   Although the name AOH can only be traced back to 1641, the organization can claim continuity of purpose and motto unbroken back to the Defenders of 1565.

In other words, this guy has been spreading his nonsense for years. I am no fan of the AOH, but I find it hard to believe that there was nobody in their membership better qualified to be their National Historian than Mike McCormack. How did they end up with this buffoon making them into an international laughing stock? Red faces all round for the AOH!

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Irish ‘Slaves’ In The Amazon

In my last few posts, I have switched from attacking Daniel Cassidy and his ignorant supporters. My recent posts have been concerned with Liam Hogan and his heroic struggle against the Irish Slavery Meme, a ridiculous piece of fake history which tries to show that the Irish were sold into slavery in America and the Caribbean and that they suffered worse than the African slaves. Of the people promoting this rubbish, the majority of them are White Supremacists and other Neo-Nazis, while others are people of a strong Irish nationalist bent who like the glow of victimhood they derive from it.

I am not a historian and anyone who is interested in this subject should read Liam Hogan’s excellent work on the subject, where he has patiently and intelligently dissected the lies and nonsense being put forward by the revisionists. However, I have noticed that there is one subsidiary claim about Irish ‘slavery’ which has been spread far and wide, yet it is completely untrue. While Liam Hogan has dealt with the real facts about this (https://medium.com/@Limerick1914/as-intentional-as-the-forgetting-that-follows-82a309014d45) I don’t think he has tackled the false version directly. (If he has and I have missed it, my apologies!)

The false claim is that the first ‘record’ of Irish slaves in the New World was in 1612, when a group of Irish ‘slaves’ were ‘sold’ to a settlement in the Amazon. For example:

Putting two and two together, King James I started sending Irish slaves to the new world. The first recorded sale of Irish slaves was to a settlement in the Amazon in 1612, seven years before the first African slaves arrived in Jamestown. (http://www.thenewportbuzz.com/the-irish-slave-trade-the-slaves-that-time-forgot/7191)

The facts of the matter are quite clear. In 1612, a group of Munster Irish settlers went to the Amazon. They were led by two brothers from Youghal called Purcell. None of them were slaves. They went voluntarily, with the aim of growing tobacco and trading with the English and the Dutch. Here’s one source that tells it like it is, without any fake claims of slavery:

The first Irish settlement in Latin America is thought to have been along the Amazon, set up by the Anglo-Irish tobacco trader Philip Purcell in 1612. Purcell and a colourful character who followed him in 1620, Bernard O’Brien …

Who is this libtard revisionist trying to whitewash Irish slavery out of the record? Actually, this is from a book (Wherever Green Is Worn: The Story of the Irish Diaspora) by that well-known bleeding heart, snowflake and Brit-lover Tim Pat Coogan (yes, I’m being sarcastic, and why the f*** not?)

So, if these people were free men and not Irish slaves, why do so many people online repeat the nonsense that they were slaves? The answer is that it is based on a misinterpretation of one of the main texts in the development of the Irish slaves meme, an article called England’s Irish Slaves (1995) by Robert E. West.

This article (http://www.ewtn.com/library/humanity/slaves.txt) is one of the principal texts which conflates and confuses slavery with indentured servitude and has therefore given rise to the myth of Irish slavery. However, it doesn’t state that Irish people were sold into slavery in 1612 in the Amazon. Here’s what it says:

Records are replete with references to early Irish Catholics in the West Indies. Gwynn in Analecta Hibernica, states: ‘The earliest reference to the Irish is the establishment of an Irish settlement on the Amazon River in 1612.”(1)

West wasn’t saying these were slaves. He was setting out the context for the Irish in the Americas. Someone else has then looked at this and because of the provocative title with the word ‘Slaves’ in it, has assumed that these Irish people were unfree. As with so many elements of the Irish slavery meme, bad reading of texts and endless copying of secondary sources without checking the facts has turned this baseless nonsense into ‘a thing’.

History Ireland Apologises

There has been some great news over at Liam Hogan’s Limerick1914 Twitter feed. As you may remember, Liam was unjustly attacked by the ‘National Historian’ of the Ancient Order of Hibernians, Mike McCormack, in a letter in the pages of the magazine, History Ireland.

Now, the editor of History Ireland has apologised. I suspect that they realised how damaging this matter was to their reputation. While the apology is gracious and I am delighted for Liam Hogan’s sake, I am not sure if I will ever buy a copy of the magazine again. Robust debate is fine and personal attacks should be avoided in publications of that type (that’s what blogs like this are for!), but there is another issue which is in many ways far more important. Should Mike McCormack be allowed to publish a letter in a history magazine which contains claims about the existence of documents of parentage recording the breeding of Irish girls with Mandingo warriors, documents which obviously don’t exist? In other words, I wouldn’t publish a letter making fake claims like this, except to mock it and rip it to shreds, and I don’t think History Ireland should either. Anyway, here is the apology. Comhghairdeas leat, a Liam. Coinnigh ort leis an dea-obair!

Apology to Liam Hogan

In the September/October 2017 edition of History Ireland I published a letter from Mr Mike McCormack of the Ancient Order of Hibernians in America headed ‘The Irish and slavery’. Mr McCormack’s letter took issue with an earlier article by John Donoghue but also made personal reference to Mr Liam Hogan, who co-authored an article published in the March/April 2016 edition of History Ireland entitled ‘The Irish in the Anglo-Carribean: servants or slaves?’.

I acknowledge and accept that Mr McCormack’s letter unfairly targeted Mr Hogan, denigrated his professional reputation and disparaged his motivations in carrying out his important research into the topical issue of the Irish slaves myth. Specifcally, I accept that Mr Hogan was accused of engaging in “Irish American bashing” and being a “bigot”.

I acknowledge that Mr Hogan is a respected librarian and historian who has carried out extensive and diligent research and work on this topic which has been fair, ethical and subject to the appropriate rigours of scholarly historical research. I acknowledge and agree that at no stage has Mr Hogan been in any way intolerant of others or bigoted and that the allegation to the contrary should not have been published.  History Ireland is committed to being a forum for robust academic discussion but does not condone personalised attacks such as was contained in this letter. We regret that we failed to live up to this principle on this occasion.

I apologise unreservedly to Mr Hogan on behalf of History Ireland. I acknowledge and regret the damage to his reputation that the publication of Mr McCormack’s letter has caused. Mr Hogan’s own response to the letter will appear in the November/December 2017 edition of History Ireland.

Tommy Graham

Editor

Of Irish Slaves and Irish Slang

I have recently had cause to criticise the absurd ‘Irish Slavery Meme’ which has been challenged by a number of historians, most notably Liam Hogan of Limerick. While this may seem like a deviation from the aims of CassidySlangScam, which is primarily about the Irish language and more specifically about the ridiculous fake Irish etymologies produced by the late Daniel Cassidy, there are clear parallels between these two dishonest sets of claims.

In both cases, a meme which is almost entirely rubbish is being circulated virally, often by horrible people with a particular agenda. With Cassidy’s work, many of his supporters are naïve and foolish people who believe they are defending the Irish language when they support Cassidy’s ridiculous made-up rubbish. With the Irish Slavery Meme, many of them are White Supremacists who claim that their ancestors had it worse than African slaves but you won’t find them bitching and moaning and asking for positive discrimination, blah blah blah …

In both cases, the meme is of relatively recent origin. Cassidy’s ludicrous nonsense first started to spread when he published his first articles in 2003. The Irish slavery meme has precursors going back over a hundred years in the work of Thomas Addis Emmett but didn’t go mainstream until  the publication of To Hell or Barbados, a highly inaccurate book written by a journalist (not a historian) and published in 2001. It has never had any currency among genuine historians.

In both cases, there is a core of genuine information surrounded by immense quantities of guff. In both cases, the genuine information is non-controversial and accepted by both sides. In the Cassidy case, there is a handful of derivations which are accepted (shebeen, puss, phoney etc.) by all dictionaries but most of Cassidy’s claims link English expressions to made-up ‘Irish’ phrases. In the Irish Slavery meme, there is no doubt that a certain number of people were essentially kidnapped from Ireland and transported against their will to the colonies (especially for a few years in the 1650s) where they were forced to work as indentured servants for a number of years. The followers of this meme vastly inflate the numbers involved, claim that the indentured servants were slaves or were treated worse than slaves, and that this ‘Irish slave trade’ continued for hundreds of years.

In both cases, we find some of the same names supporting this rubbish: IrishCentral and Niall O’Dowd; Donnacha DeLong; Mike McCormack.

In both cases, the fakeness of most of the evidence presented can easily be established. It’s just that people are either too lazy to go looking for it or unwilling to have their fantasy version of the world challenged by facts.

In both cases, anyone who argues that this meme is fake news and completely untrue is verbally attacked by people who claim that their position is ‘anti-Irish’ or Anglophile, or that they are ‘deniers’, as if denial of lies is a bad thing!

In both cases, this results in the claim that orthodox academia has somehow suppressed the truth about the Irish origins of American slang or the suffering of hundreds of thousands of Irish slaves and that these ‘truths’ should be acknowledged by academics or taught in schools – even though there isn’t a shred of evidence that these things happened.

More on Caribbean Slang

I had a message recently from someone called mat_leith (Mat Leith? Mat from Leith? Who cares!)  in relation to my post on Irish and Jamaican slang. In that post, I discussed how few traces the Irish language left on Caribbean slang (though I am quite prepared to accept that Irish was spoken by some people in the Caribbean and America, both black and white). Here’s his message:

Your actually a retard there are atleast half a dozen patois words with clear irish origions

Yeah, I’m a retard, as is the academic whose work I quoted. I mean, why respect Professor John Wells’ opinion just because he’s a linguist with a BA from Cambridge, an MA and a PhD from UCL, fluency in a Celtic language (Welsh) and decades of experience, as well as being in a very long-term relationship with a guy from Montserrat?

I wouldn’t bother answering this nonsense at all but it does give me a chance to reiterate my position on when people deserve a reply and when they don’t. So, to all the deluded trolls and arrogant dumbasses like Mat out there, people who continually fall into the abyss of ignorance that lies between what they know and what they think they know, let me just make myself clear. I am not interested in your opinions. If you’re just going to send me a message to tell me how smart you are (even if you can’t spell you’re or origins), don’t bother. If you have any genuine evidence to offer (such as what the five or six words of Irish origi(o)n in Caribbean English are), then please supply it so that I can refute it or agree with it. If not, go and waste someone else’s time.

 

Twit of the Month: Mike McCormack – fake historian, scribbler of doggerel and plagiarist

I was unsure whom to bestow my Twit of the Month Award on this September, but then another shitstorm developed on social media in relation to Liam Hogan’s excellent work debunking the racist myth of Irish Slavery. The only popular non-local Irish history magazine, History Ireland, published a letter by a dimwit who is apparently the National Historian of the Ancient Order of Hibernians, a bunch of conservative homophobic Catholic bigots. You can see a picture of him above. He seems to be wearing some kind of leprechaun suit and looks like Donald Trump’s even more evil twin brother – or perhaps Val Doonican with a serious habit.

Many real historians and sensible and decent people from all walks of life were dismayed that this delusional cretin, whose name is Mike McCormack, was given a platform to publish such a childish, petulant and insulting letter in Ireland’s only bimonthly history magazine. History Ireland doesn’t have a great record in this respect. I have already criticised it in this blog for an appalling article by Bob Curran about Irish vampires but this is really completely indefensible. I will never buy another copy of this magazine and that’s a promise.

I am not going to go through every lie and piece of arrogant nonsense in Mike McCormack’s long-winded and ignorant rant. Other people will do that better than I could. They will point out that the population of Montserrat were never ‘70% Irish slaves’, that the difference between slavery and bonded servitude is real and existed long before political correctness, that there is no evidence that Goodwife Glover was even a bonded servant, never mind a slave who escaped from anywhere. They will point out that the documents of parentage detailing the organised rape of young Irish girls by Mandingo warriors are a lurid, racist fantasy, and that this nonsense wasn’t discussed before about 20 years ago because it hadn’t been invented yet. This man is a stupid, talentless amateur, not a historian.

As for his ‘poetry’, this rubbish about a Mass Rock is an example of the pathetic doggerel this man writes:

For this was a special celebration,

Testing the faith in which they believe;

Though it was a time of tribulation,

This was the mass on Christmas Eve.

 

How they suffered; how much they gave;

Just so they could worship their God,

They left a lesson for us to save,

And a memory that cannot be marred.

 

Does the rhyme God/marred work anywhere? Even in New York?

It will come as no surprise to readers of this blog that not only is this man a crap poet and a fake as a historian, he is also a supporter of the late Daniel Cassidy, the fantasist and liar who is the primary target of this blog (just like Niall O’Dowd of IrishCentral and the Irish Echo, Irish America’s answer to Joseph Goebbels, and Donnacha DeLong, the man who put the dick in anarcho-syndicalism.) However, I must say, the way McCormack chose to pay tribute to Cassidy was very odd. Even though imitation is the sincerest form of flattery, plagiarising substantial portions of an article by Cassidy without acknowledgment seems a somewhat dubious way of showing your respect. (Cassidy is mentioned in McCormack’s article, but it certainly doesn’t say that Cassidy wrote much of it.)

Here are the two articles. One (in bold) is Cassidy’s original article from the San Francisco Chronicle of 1998, while the other (italicised) is a 2009 article (republished in 2011) from the Irish Echo with McCormack’s by-line. Read both of them carefully, and note how much was copied, shared or liberated by Mike McCormack from the original article:

http://www.sfgate.com/opinion/openforum/article/

Churches of Fire in Ireland and the South

ALTHOUGH IT HAS been more than 20 years since Alex Haley’s “Roots” first hit the top of the best-seller list, it is still the most widely read novel written about African-American history. What is less known is that before his death, Haley was working on another book concerned with “roots.” This new story would begin not in Africa however, but in Ireland.

Alex Haley was an Irish African American. A people that both communities have chosen to forget, descended not from the shipwrecked sailors of the Spanish Armada but from the slave ships of Liverpool and the coffin ships of the Great Famine of Ireland.

Yet, until recently, few in either community have spoken about their shared past. Author and MacArthur Genius Award recipient Ishmael Reed has written and spoken often of his Irish and African roots. African Americans such as Muhammed Ali and writer Alice Walker have confirmed their Irish ancestry. Other Irish African Americans include jazz greats Billie Holiday, born Eleanora Gough Fagan, and Ella Fitzgerald.

Intermarriage in the 19th and early 20th centuries was certainly not common, but from the very beginning of the Irish and African entries into the New World, the relationship between the two races was complex and intense. A study of the “Bloody Ould Sixth Ward” turned up a number of Irish-African-American families living in New York’s largest Irish ghetto before the Civil War. Flying in the face of conventional wisdom, these interracial couples were able to live there peacefully during a time of massive riots, labor strife and gang wars. Less dramatic than intermarriage is the fact that after the Famine emigration, Irish and African Americans lived together in countless slums and shantytowns. Both were exiled peoples, forced from their native lands. Both lost their language, yet both held onto their identities through their music, their dance and their religion.

Finally, both formed gangs so powerful that they first ruled the streets and were later transformed into powerful political organizations.

Nevertheless, the relationship between Irish Americans and African Americans has been reduced by many to a black-and-white snapshot of mutual antipathy, epitomized by incidents ranging from the New York City Draft Riots of 1863 to the South Boston anti-busing conflagrations of the 1970s.

Omitted from this neat equation however, is a rich and forgotten history that stretches from the ancient fortresses of the Ulster kings, who traded with merchant princes of Africa two centuries before Christ, to Pete Williams’ dance hall in The Five Points neighborhood of New York, where author Charles Dickens was startled by the sight of “Paddy” and black revelers dancing together.

A history that can only be found in New York’s Old Bowery, where the children of the Famine emigrants cheered when the Black Laborer’s Union and the Fenian leader O’Donovan Rossa paraded up Baxter Street together in 1871 to fight for the eight-hour workday. Is it possible that the “lost chord” at the heart of the American experience lies hidden within these forgotten moments? The history that is as filled with dance and music as it is with violence.

Today, many of the obstacles that held Irish Americans back have been surmounted. But the African American struggle against injustice continues.

In July 1998, as Roman Catholic churches were torched all across Ulster, we are reminded of the black churches burned in the American South; the specter of the three Irish Catholic Quinn brothers, incinerated in their beds July 12 by a gasoline bomb thrown into their County Antrim home by Protestant extremists, recalls the fate of James Tate, dragged to death behind a pickup driven by Alabama white supremacists, simply because he was an African American.

The novelist Peter Quinn asked, “Could the parallels between the Irish and the Africans prove more than a coincidence? Might these two peoples share not only a journey, but a destination?”

Perhaps then the night skies of Belfast and Birmingham will no longer burn. Perhaps then, children will no longer perish in the churches of fire. Perhaps then we will be able to hear the echoes of Irish fiddlers and African banjo players mingling over the rooftops of our cities.

 

And here is Mike McCormack’s plagiarized version of the same article, originally published in the Irish Echo in September, 2009:

 

http://irishecho.com/2011/02/the-black-the-green-meeting-at-the-crossroads-of-shared-history-2/

The Black and the Green: meeting at the crossroads of shared history

 

Roots had been about his family tree on his father’s side; his new novel would be about the branch of his family, traced through his grandmother – the daughter of a black slave woman and her white master.

Haley died before he could complete the story, but at his request, it was finished by David Stevens and was published as “Alex Haley’s Queen.”

That story did not begin in Africa, but in Ireland, for Alex Haley was an Irish-African American – a member of a group of people that both the Irish and African communities have forgotten, but a group that deserves to be remembered.

It was a group descended from the slave ships of Africa and Liverpool, and the coffin ships of Ireland’s Great Hunger.

Haley was as proud of his Irish roots as he was of his African ones.

The late Daniel Cassidy, director of the Irish studies program at New College of California in San Francisco, said that while few in either community recognized their shared past, MacArthur Genius Award winner, Ishmael Reed, often wrote and spoke of his Irish and African roots and people like Muhammed Ali – in Ireland just last week – and writer Alice Walker have also held up high their Irish roots.

Other African-Irish American notables include Billie Holiday, born Eleanora Fagan, and Ella Fitzgerald as well as, of course, President Barack Obama.

From the beginning of Irish and African arrival in the New World, the relationship between the two races was furthered by their common social position.

Tired of biased treatment, a group of workers met at John Hughson’s waterside tavern in New York City in the winter of 1740-41 to plan an insurrection on St. Patrick’s Day. The conspirators were a mixture of slaves and low-wage laborers of many nationalities, but the leaders were David Johnson, who swore he would help to burn the town, and kill as many white people as he could (meaning rich people for Johnson was white), John Corry, an Irish dancing-master, who promised the same, and an African-American named Caesar. Eventually they burned down Fort George, the governor’s mansion, and the imperial armory – all symbols of Royal authority and the instruments of ruling-class power in British New York. The British put down the rising and 13 were burned at the stake, 21 were hanged, and 77 were transported out of the colony as slaves or servants.

The corpses of two of the hanged leaders dangled in an iron gibbet on the waterfront as a lesson to others. As the bodies decayed, observers noted a gruesome transformation. The corpse of the Irishman turned black and his hair curly while the corpse of Caesar, the African, bleached white. It was accounted by the bigoted WASP society as proof that there was no difference between the blacks and the Irish.

That event is only a small part of a history of two groups that had suffered the same violence of the lash, the gallows and a ship’s dark hold just for being who they were.

Today, not only is their amicable association being misunderstood and eliminated from history, but tales of conflict between them have been credited to race alone in order to hide to hide the broader truth.

In the 19th and early 20th centuries, intermarriage was not uncommon and studies of the Five Points, the Bloody Old Sixth Ward and the Central Park Shantytowns in New York reveal a number of African American families living in New York’s largest Irish ghettos before the Civil War.

Despite the prejudiced attitude of society in general, interracial couples were able to live there peacefully amid crime, riots, labor strife and gang wars. After the Great Hunger immigration, Irish and African American families lived together in the slums and shanty towns of all of America’s largest cities.

Both were exiled peoples who were forced from their native lands and had lost their language; yet both held onto their identities through their music, dance and religion. Omitted from today’s understanding is a rich and forgotten history of mutual tolerance that stretches from the ancient fortresses of Ireland’s Ulster kings, who traded with merchant princes of Africa two centuries before Christ, to Pete Williams’ dance hall in The Five Points neighborhood of New York, where author Charles Dickens was startled by the sight of ‘Paddy’ and black revelers dancing together.

The black dancers swapped steps and rhythms with the Irish, blending into an art form which found expression on the American stage.

In an article in the “International Tap Newsletter,” Jane Goldberg wrote that tap dancing came out of the lower classes, developed in competitive “battles” on street corners by Irish immigrants and African American slaves.

Another writer in the newsletter suggested that only in the great American melting pot could Irish jigs combine with African shuffles and sand dances to form an entirely new and exciting art form.

According to writer and critic Clive Barnes, it was the Irish clog dancers who started tap dancing, but these Irish forms were clearly grafted onto existing dances that came directly from Africa.

An early example of this story was the solo presentations of Johnny Durang, an Irish dance master in Philadelphia, who first gave Irish step dancing a theatrical form through his on-stage performance of the hornpipe. He was also apparently the first Irish person to blacken his face for performances. As blackface led to Minstrel Shows, the music changed from Irish to jazz and tap dancing to new rhythms evolved as well.

Irish and African laborers also created a history that can be found in New York’s Five Points, where the children of Irish immigrants cheered when the Black Laborer’s Union and the Fenian leader O’Donovan Rossa paraded up Baxter Street together in 1871 to fight for the eight-hour workday.

Another great connection was made with the contributions to the anti-slavery debate made by the flamboyant Irish nationalist leader, Daniel O’Connell.

In 1845, black leader Frederick Douglass traveled to Ireland and met and befriended the Irish nationalist leader and was pleased to be called the “Black O’Connell.”

When Douglass went to Ireland, he saw countless dead and millions of starving people eating grass. He wrote a friend of how the people of Ireland lived in the same degradation as American slaves.

He said, “I see so much here to remind me of my former condition I should be ashamed to lift my voice against American slavery but that I know the cause of humanity is one the world over.”

In a letter to William Lloyd Garrison, founder of the American Anti-Slavery Society, he wrote: “I have undergone a transformation. I live a new life. I gaze around in vain for one who will question my equal humanity, claim me as a slave, or offer me an insult.” Daniel O’Connell, the Irish Liberator, had sympathy for the cause of liberty everywhere, and was especially known for his public denunciations of slavery in America.

When southerners sent him money for his work in Ireland, he sent it back, calling it a bloodstained offering, saying he would never purchase the freedom of Ireland with the price of slaves.

Professor Patricia Ferreira, of Norwich University, concludes that although from a young age Douglass possessed the inclination to be a leader, Ireland was the site where this trait blossomed.

Ireland was also the site, according to Professor Bill Rolston, where Douglass honed both his oratorical and political skills. He returned to the U.S. transformed by his Irish experience and went on to become one of the greatest orators of the 19th-century.

The “lost chord” at the heart of the Irish-African experience in America lies hidden within these and many more forgotten moments.

Today, much of the prejudice against Irish Americans and African Americans has been overcome, but occasionally reminders appear.

In July 1998, as Roman Catholic churches were torched all across Northern Ireland, we were reminded of the black churches burned in the American South; the specter of the three Quinn children, incinerated in their beds by a gasoline bomb thrown into their County Antrim home by loyalist extremists, recalls the fate of James Tate, dragged to death behind a pickup driven by Alabama white supremacists, simply because he was black.

We have long prayed for a time when the night skies of Belfast and Birmingham will no longer burn and children will no longer perish in churches of fire.

Hopefully, that time has finally arrived.

 

Mike McCormack is National Historian of the Ancient Order of Hibernians.

There you have it! Mike McCormack – fake historian, poetaster, plagiarist and September’s CassidySlangScam Twit of the Month!

Science Matters

One of the best things about cyber-reality is the way that, because of its vastness, you can easily find people whose ideas and beliefs coincide with your own. For example, I recently found a blog by an Irish scientist (Science matters: http://blobthescientist.blogspot.co.uk/), whose daughter had noticed the Rubber Bandits’ post on Cassidy’s ‘research’ and wondered whether it was true:

Meanwhile, in another part of the internet, this casual investigation of etymology by two lads from Limerick has been fueling a shit-storm of indignation. That is because the list of supposed Hiberno-Yankee slang seems to be from How The Irish Invented Slang published in 2007 by Daniel Cassidy. There seems to be no sense of de mortuis nil nisi bonum (Cassidy died of pancreatic cancer in 2008) among certain linguists and etymologists. In 2013, an anonymous gaelgeoir started a blog cassidyslangscam.wordpress.com to debunk, eviscerate and pour scorn [an ignorant, narcissistic fraud with no qualifications] on Mr “Deceased” Cassidy and his one book. This chap has been posting several articles a month ever since on this one topic. That shows commendable stamina in setting things right: “Etymologies from Cassidy’s How the Irish Invented Slang are widely duplicated across the internet. However, many of Cassidy’s definitions have been shown to be wishful thinking or completely made up”. As the blog was started a full five years after Cassidy died, this may seem like bolting the stable door after the horse is gone. But one of his (I presume cassidylangscam is a He, because none of the women I know get so cross about such a small annoyance) points is well taken. If nobody complains when things are wrong, the error will fester away and other people, less careful about evidence, will believe them to be true.

This is a good take on the story. I will ignore the line about maleness and getting angry about trivial annoyances – yes I am a man (though using the divine He is perhaps overegging the mixture a bit and my wife would certainly disagree that there is anything God-like about me), but I don’t consider the Irish language a trivial matter and unlike the author of Science matters, I don’t measure my gripes in nanometres! However, I have to say that I find his blog very enjoyable and interesting. There is a truly astonishing range of subjects, from Matisse to vaccination, from Flannan Isle to family history. He writes well and argues intelligently. Like myself, his default position is scepticism. He also has a very good sense of humour. I don’t agree with everything he says. His ideas on fluoridation seem irrational to me (well, he says that this is because of his ‘tree-hugging’ nature) and I am deeply suspicious of attempts to treat historical linguistics like programs showing the spread of epidemics (https://www.amazon.co.uk/dp/1107054532/ref=wl_it_dp_o_pC_S_ttl?_encoding=UTF8&colid=1TMMT8PVFH50O&coliid=I1MU2OK2I90522)

However, in general, this is a very good blog and well worth a read. However, there is one thing about this blog that I really hate and I hope its author will pay heed. The font is way too small, which gives it an off-putting appearance. It looks more like an academic journal article than something you would read for fun.

Please experiment with different fonts and sizes until you find something that doesn’t offend the eye and doesn’t need to be measured in nanometres!