By John Hutchinson
A welcome boost to the literature on nationalism, really given its emphasis on cultural origins and features. Hutchinson makes the case that cultural nationalism, as detailed from political variations, is a distinct and recurrent ideological stream. the 1st bankruptcy of the publication lays out a singular theoretical viewpoint that emerges from Hutchinson's debate together with his mentor, Anthony D. Smith (see his The Ethnic Revival, 1981). The effect of modernization, specially as embodied within the upward thrust of the fashionable country, and the position of the intelligentsia vis-a-vis the formation of nationalism yield, as Smith perspectives them, a framework in which Hutchinson identifies and evaluates a number of sociological hypotheses. What follows is an research of cultural nationalism in 18th- and nineteenth- century eire. The breadth of Hutchinson's scholarship surfaces again and again in daring old and comparative speculations concerning the nationalist event within the Hapsburg and Ottoman empires, colonial India, and somewhere else. enormous consciousness is given to the Gaelic revival in eire among 1890 and 1921. Hutchinson's sort is enticing, his examine is thorough, and his argument provocative. Upper-division undergraduates and above.-R. Coughlan, SUNY Empire country university
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Extra resources for The Dynamics of Cultural Nationalism: The Gaelic Revival and the Creation of the Irish Nation State
P. Ryan. Like mainstream revivalists, Ryan envisaged a secular rural Gaelic nation, with much of the population of the cities resettled on the land, practising a complementary economy of scientific agriculture and modern crafts, and maintaining schools of learning, art and institutions of religion. 49 But he tried to orient the revival to a modern Irish literature (modelled on Ibsen), to an attack on arranged marriages, and to a support for a radical cooperative society sympathetic to the aspirations of the rural and urban bad. 50 Moreover, he opened his columns to a diffuse reform movement which supported a rationalization of Catholic dogmas (as regards miracles), attacked the identification of Irish Catholicism with the interests of the hierarchy, and promoted not only lay autonomy in nonreligious affairs butalso a Page 140 laicization of the Church, most explosively in the field of school management. Although including in its ranks the major Modernist theologian Father Tyrrell (later to be excommunicated), leading members of the Maynooth clergy such as Father O’Hickey, Professor of Irish, and Walter MacDonald, as well as various members of the lower and younger clergy, this movement had to remain underground. 51 (It attracted the suspicions of an ageing and conservative hierarchy. ) After the condemnation of the journal by Cardinal Logue in 1906, it largely collapsed. However, in any case this liberalizing trend was countered early on by the conservatives in the League, led by Father Dineen, author of the IrishEnglish dictionary of 1904, and Father Peter O’Leary, author of the folk narrative, Seadna, who presented an austere sectarian and antiurban image of the revival. Romanticizing the patriarchal communities of the Western peasantry, they took little interest in ecclesiastical reforms, beyond services in Irish, a reemphasis of Irish saints in everyday life and a return to the holy shrines of Ireland’s Catholic past in Aran and the West. 52 This conservative trend was strengthened, moreover, by a series of neotraditionalist movements in the late nineteenth century, led by lower clergy using methods of mass mobilization to incite the Catholic rural and urban poor against drink and immoral literature—the alleged results of English cultural penetration. Manifested in Father James Cullen’s Temperance movement, beginning in 1887, and the Literature Crusade against the English yellow press in the early twentieth century, these were formally independent of the language movement. 53 Nevertheless, by their exploitation of Gaelic sentiment they gave an increasingly ethnocentric colouring to the revival. Gaelic Ireland gradually became the Catholic insula sacra: a unique spiritual haven of traditional folk simplicity, free from all the evils of modernity—a secular literature, alcoholism, sexual immorality, socialist agitations and materialist ideals. In the process, however, the neotraditionalists transmuted powerful religious into national symbols.