Florence Nightingale a Hundred Years on: who she was and what she was not

This article reviews Florence Nightingale's work 100 years after her death, based on surviving writing compiled for The Collected Works of Florence Nightingale. Described are her founding of a new profession for women, based on patient care, her pioneering work in statistics and data analysis and her bold reform of the workhouse infirmaries. A section on historiography focuses on the negative impact of F. B. Smith's attack on Nightingale in 1982 and Monica Baly's progressively more negative interpretations from the 1970s to her death in 1998. Note is made of future research opportunities .     

Silences: Irish Women and Abortion

This article considers the forces which act to prevent women in Ireland from speaking about their experiences of abortion. It considers the various forms such silencing can take and the complexity of feelings and circumstance which women who have had abortions are subject to. In so doing it raises important questions about the way public debate about abortion between pro-choice and pro-life arguments - couched in terms of rights - acts to further silence women. Finally, the article calls for the creation of a new public and intellectual space in which the complexities of the issues can be realized. A new public space such as this could then facilitate the enactment of permissive legislation which in turn could enable women to decide the best pregnancy option available for them at any particular moment in their lives.     

Maeve Kelly and new Irish women writing

Until quite recently, the Irish woman in Irish fiction has been largely the creation of male Irish writers, and—with few exceptions—a general archetype of a religious, disappointed and passive woman has prevailed. However, in the last few years, there has been a sudden and exciting emergence of new Irish women writing, and with this, a marked change in the image of Irish women in this new fiction. Maeve Kelly is an outstanding example of this new type of female writer, and there is a very interesting development in the Irish women she portrays in her short stories. The passive martyr has given way to a woman who actively struggles against her environment.The work of these new women writers reflects the changed position of Irish women in Irish society today.     

Silences: Irish women and abortion.

Notably absent from the public debate on abortion in Ireland have been the voices of women who have experienced induced abortion. Interviews with six acquaintances of the author who underwent abortion identified four themes underlying women's post-abortion silence. First, women fear public condemnation and personal rejection. Second, women are concerned that any emotional ambivalence they express about the abortion experience will be misconstrued as anti-abortion sentiment. Third, women worry that speaking out about their experience would be upsetting to friends and family. Fourth, women report frustration about the lack of a suitable public forum for voicing the complexities inherent in the abortion issue. The women's perception that their experience did not fit neatly with the rhetoric of either pro- or anti-abortion groups caused them to feel alienated from a political discourse that tends to depersonalize abortion. Although none of the women regretted the abortion decision, they continued to struggle with unresolved conflicts over taking responsibility for ending some form of life. A cycle has been created in which women do not feel safe to discuss their personal experiences until a more favorable political climate exists, yet the public perception of abortion is unlikely to change until more women's voices are heard. Feminist leaders are urged to address this dilemma.     

sexual regimes and migration controls: reproducing the Irish nation-state in transnational contexts

This article examines the ways that state sexual regimes intersect with migration controls to re-make exclusionary nation-states and geopolitical hierarchies among women. I focus on two important Irish Supreme Court rulings: the X case (1992) and the O case (2002), respectively. X was a raped, pregnant, 14-year-old who sought an abortion in Britain. While the Supreme Court ultimately permitted her to procure an abortion, women's right to travel across international borders without government inquiry into their reproductive status came into question. The O case concerned a Nigerian asylum seeker who invoked the fact that she was pregnant in an effort to avoid deportation. The Supreme Court, however, affirmed that she could be deported, despite the Irish Constitution's pledge to protect the ‘right to life of the unborn.’ Considered together, these cases reveal how overlapping sexual/migration control regimes both reinscribe hierarchies among women based on geopolitical location, and rebound the exclusionary nation-state despite growing transnationalism.     

Deconstructing Whiteness: Irish Women in Britain

The Irish are largely invisible as an ethnic group in Britain but continue to be racialized as inferior and alien Others. Invisibility has been reinforced by academic treatment. Most historians have assumed that a framework of assimilation is appropriate and this outcome is uncritically accepted as desirable. Sociologists on the other hand have excluded the Irish from consideration, providing tacit support for the ‘myth of homogeneity’ of white people in Britain against the supposedly new phenomenon of threatening (Black) ‘immigrants’.Focus on the paradigm of ‘colour’ has limited the range of racist ideologies examined and led to denial of anti-Irish racism. But an analysis of nineteenth-century attitudes shows that the ‘Irish Catholic’ was a significant Other in the construction of the British nationalist myth. Despite contemporary forgetting, hostility towards the Irish continues, over and above immediate reactions to recent IRA campaigns. Verbal abuse and racial harassment are documented in London and elsewhere, but unacknowledged.The masculine imagery of ‘Paddy’ hides the existence of Irish women in Britain, although they have outnumbered men since the 1920s. In America, by contrast, there is a strong stereotype of ‘Bridget’ and her central contribution to Irish upward mobility is recognized. But invisibility does not protect Irish women in Britain from racism. Indeed, they are often more exposed since their productive and reproductive roles connect more firmly to British society. Moreover, women have played a key role in maintaining Catholic adherence, which continues to resonate closely with Irishness and difference.     

Contemporary Irish youth work policy and practice: A Governmental analysis

This article analyzes the governmental rationalities informing youth work policy in the contemporary Irish context. Since 2008, the implementation of neoliberalized austerity in Ireland has been destructive in terms of the number of young people's services closing and disruptions to youth work provision. Adopting a governmentality perspective, we argue that recent youth work policy developments are also undermining the integrity of youth work as youth work. Against current governmental rationalities, which privilege evidence-based practice, value for money approaches and the delivery of prescribed outcomes, we argue for a re-imagining of youth work for a postneoliberal, postevidence-based practice world.     

Irish/woman/artwork: Selective readings

This paper concentrates upon particular artworks from Irish women artists. It demonstrates that there are certain themes which recur in their artwork. These include dislocation, particularities about place and contestation around language, all of which are rooted in the lived experience of being Irish, being female and being an artist. At the same time the paper provides readings of this artwork which demonstrate that these experiences are diverse, and that the areas of representation within which the artists are working are socially produced constructs. There is therefore no romantic essentialist category of ‘Irish woman artist’, but rather the richly interplaying histories, readings and contexts of Irish/woman/artwork.     

Rural industry and uneven development: The significance of gender in the Irish Linen industry

From the middle of the eighteenth century, the Irish linen industry grew on the basis of unequal relations of exchange between spinning and weaving households. This regional division of labour in turn depended on unequal relations of production between women and men within rural industrial households. The ‘proto‐industrialisation’ thesis has tended to obscure this process by focussing on the household as a bounded entity, and by failing to recognise the significance of inequalities within the household production unit. Once gender relations are made central to the thesis, it can be expanded to explain regional differences in rural industrialisation and deindustrialisation.     

#RepealedThe8th: Translating Travesty,Global Conversation,and the Irish Abortion Referendum

Why does #RepealedThe8th matter for feminist legal studies? The answers seem obvious in one sense. Feminism has long constituted itself through the struggle for sexual and reproductive justice, and Irish feminism has contributed a significant ‘legal win’ with the landslide vote of approval for lifting abortion restrictions in the referendum on the 25th May 2018. That win comes at a global moment when populist legal engagement is doing significant damage in countries that regard themselves as world leaders, and beyond. #RepealedThe8th offers Ireland, and the world, the actuality that the popular vote, and everything that contributes to it, could be something else. Repeal shows how legal tools like the vote may be made into an expression of care for reproductive lives. This expression is important in recognizing pregnant people as knowing agents who are best placed to decide, and in seeking to do justice to those who contribute to everyday reproductive life. But repeal, like the many who brought it into being, has multiple meanings. #RepealedThe8th matters because it is a moving process of socio-legal translation, which draws on a collective energy, ‘repeal energy’, to turn the travesty that was the Eighth Amendment and all it represents into a search for the rest of reproductive life. In opening up the meaning of the vote, much like feminists elsewhere have opened up the meaning of the strike, Irish feminists have turned public mourning over past mistreatment into a series of reproductive connections. This is not a strategy that can be rolled out. Figuring out #RepealedThe8th will take many tellings. Rather we need to give repeal, and repealers, room to breathe and rest. We need to feel our way through repeal’s production of legal change so that this success is not reduced to some generic transferable set of legal instructions. I begin by reflecting on repeal as a process of feminist socio-legal translation, which shows us how legal change comes about through the motivation of collective joy, the mourning of damaged and lost lives, the sharing of legal knowledge, and the claiming of the rest of reproductive life.