Censorship and its Critics in the Irish Free State 1922-1932

Pašeta, Senia

doi:10.1093/past/181.1.193

Cited by 7 publications

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“…Modern arts and culture were openly decried as sites of temptation. Claims were made by priests and concerned citizens that Ireland was being swamped by newspapers, books and films that were no more than foreign 'filth' (Pašeta, 2003) and a 'modern menace' (Luddy, 2007), which were a threat to the moral well-being of the new Catholic nation.…”

Section: The Irish Free Statementioning

confidence: 99%

States of denial: Magdalene Laundries in twentieth-century Ireland

Brangan

2024

Punishment & Society

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On the first day at a Magdalene Laundry, women and girls who had been sent there had their hair cut off, their names replaced, and their possessions taken. In the days and weeks that followed, everything else was stripped from them. How do we make sense of this carceral regime? The new conceived wisdom is to describe Magdalene Laundries as places of containment and confinement, as tantamount to prisons. This paper suggests that Magdalene Laundries were far worse than the prison. I argue that rather than discuss Magdalene Laundries as sites of confinement, we should instead understand them as sites of erasure. That is because the pains of this form of detention were drawn not from the loss of liberty, but the loss of self. The article is based on 33 oral history interviews with women who survived Magdalene Laundries and archival research regarding the nuns and religious, who ran these institutions. We also learn that Magdalene Laundries were important social institutions that open a window onto Irish life in the twentieth century. Magdalene Laundries operated with an undiluted formula that all Irish citizens were expected to subscribe to: a culture of conformity that prided obedience, self-denial and moral purity.

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Section: The Irish Free Statementioning

confidence: 99%

States of denial: Magdalene Laundries in twentieth-century Ireland

Brangan

2024

Punishment & Society

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“…Moreover, strict censorship laws were passed in Ireland at this time, especially bringing sanctions against literature with sexual content. A Jesuit, Richard S. Devane, was particularly vigilant in ferreting out ‘filthy literature’ (Pašeta, 2003: 198). Third, Boyd Barrett had developed a reputation for being resistant to Jesuit discipline, and in 1922, as a result, his final vows – which confer ‘a recognition by the Society of the canonical status’ (Barrett, 1930: 202) of the member – were delayed for two years, a severe chastisement.…”

Section: Edward Boyd Barrettmentioning

confidence: 99%

“…Censor A called psychoanalysis a ‘Protestant attempt to make up for the grace of the Sacraments’. In incompletely independent Catholic Ireland, ‘Protestant’ could mean British, libertine (Pašeta, 2003: 197) and anti-Catholic. Moreover, ever since Oskar Pfister aligned psychoanalysis with cure of the soul, psychoanalysis could mean liberal Protestantism (Desmazières, 2009: 81), that is, modernism.…”

Section: Edward Boyd Barrettmentioning

confidence: 99%

Imprimi potest: Roman Catholic censoring of psychology and psychoanalysis in the early 20th century

Kugelmann

2014

History of the Human Sciences

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Because he was a Jesuit, Irish-born Edward Boyd Barrett (1883–1966) had to submit his writing to Jesuit censors, who were charged with making sure that nothing in the documents was contrary to Roman Catholic faith and morals. Drawing upon archival records, this article shows the complexities of the censorship process in the early 20th century. Boyd Barrett’s Motive Force and Motivation-Tracks (1911), an experimental study in will-psychology completed under Michotte, was threatened with withdrawal from circulation after an anonymous review (which was not published) accused the book of modernism. In the 1920s, articles on psychoanalysis directed at a wide Catholic readership, received severe criticism by Jesuit censors, and some were not published. The article presents the censors’ objections and Boyd Barrett’s defense. One effect of censorship was to make psychoanalysis, at least in some formulations, acceptable to a Catholic readership.

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Bookmakers, betting offices and the business of gambling in independent Ireland, 1926–31

O’Callaghan

2016

Ir. Hist. Stud.

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The Betting Act 1926 legalised cash betting in Ireland and led to the appearance, for the first time, of the legally regulated and licensed betting office. The introduction of this legislation was a pragmatic step, designed to eradicate the undesirable practice of street bookmaking. This article seeks to examine the operation of the legislation over the entire period of its enactment before it was superseded by the Betting Act 1931. What follows focuses on the bookmaker, their social background, geographical distribution, clientele and business practices. The industry, as it made its transition from its illegal to regulated forms, was characterised by both continuity and change. How bookmakers were perceived in the context of the puritanical atmosphere of the Free State is also considered. Attitudes to bookmakers depended on the scale of their involvement in the business, where they conducted their business, and who they conducted it with. Debates featuring these issues were spliced with contemporary concerns about class, gender and youth.

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Censorship and its Critics in the Irish Free State 1922-1932

Cited by 7 publications

References 0 publications

States of denial: Magdalene Laundries in twentieth-century Ireland

States of denial: Magdalene Laundries in twentieth-century Ireland

Imprimi potest: Roman Catholic censoring of psychology and psychoanalysis in the early 20th century

Bookmakers, betting offices and the business of gambling in independent Ireland, 1926–31

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