HR: Instructor, Classmates, template.net and advice.writing.utoronto.ca for academic proposal help, Internet, google.com, Word and its system aids, Assignment, Syllabus, Canvas, sites for citation information and to find sources, Purdue OWL for citation help, Project MUSE and its provided citation for citation information, SUNY Press for citation information, other parts of this project, Annotated Bibliography, Textbook Chapter, Letter to the Editor, ePortfolio and its aids, Class, Class Discussion, Classmates and class ideas, Discussion, Class materials, books, readings, parts of the sources for citation, Purdue OWL, sources for art, JSTOR, Preston Library and its aids and materials, Project MUSE, SUNY Press, Cadet McDonald and Morgan for citation advice, Taylor & Francis Online, Herrick, link to editor provided, revisions on chapter and all work, Writing Center, Mrs. Johnson, page 472 of The Everyday Writer they let me take a picture of on my phone in the Writing Center for citation help, Ms. Basnight for revision advice, email for spelling and Writing Center email.

Dear Mr. Eschrich,

It is prominent that this work is from an expert of this type of writing (“Brian”). The work, The History and Theory of Rhetoric, is greatly appreciated and shows all the hard work put forth in its creation. The information presented by The History and Theory of Rhetoric does a phenomenal job of discussing the Western tradition of rhetoric and how rhetoric can be defined based on those Western principles. The work that is available is valuable beyond measure. In order to add to this run of book titles, another textbook needs to be incorporated in order to include other cultures and their rhetoric outside of the Western tradition. An entire new textbook would appear to work best given that The History and Theory of Rhetoric is already extensive on its coverage of the Western tradition. It would be too much of a stretch to add other cultures into this existing title. A standalone textbook for other cultures would not only provide enough leeway to expand on new cultures, but it would stop The History and Theory of Rhetoric from having to be condensed unnecessarily. It is important that all cultures being discussed are represented as they should be and to the extent they should be.

When studying rhetoric, it is important to learn not only the valuable themes of Western rhetoric, but it is also critical to establish the non-Western culture within the definition of rhetoric. This is a major point of discussion within the realm of academia (Lipson and Binkley 1-2; Strandjord 281). This addition can be difficult to implement, of course, due to restraints such as time available to instruct students, but the attempt can be made to include other cultures (Strandjord 281-282). When only using Western culture, the definition and ways of rhetoric tend to be skewed towards the Western way of rhetoric and make it appear as the only means (Lipson and Binkley 2-3). Including non-Western conventions of rhetorical traditions will also help to close holes that the Western tradition alone cannot help but leave due to not having other cultures included (Lipson and Binkley 2). The fact that these other cultures have such riveting information and accomplishments within themselves needs to be included (Lipson and Binkley 3). For instance, non-Greek cultures had been forming their own practices a while before the Greeks and this formation points at their knowledge of rhetoric because it was necessary to develop as they did (Lipson and Binkley 3).

One of the cultures that is an example that should be included in the conversation is the Irish because even though they are close in proximity to those cultures of the Western tradition they are nowhere near them in their practice of rhetoric. It has been a semester of discovery to uncover the ways of the Irish and their rhetoric and show their place in the conversation. The differences that Ireland exhibits can be seen for instance by knowing that Ireland was never taken over by the Romans like England was and Ireland developed independent of what was happening in Rome (Johnson-Sheehan and Lynch 233). Also, another point is that even though Christianity arrived in Ireland it changed to fit them instead of Ireland having to change (Johnson-Sheehan and Lynch 233-234). Ireland’s own religion was able to be mesh with Christianity and its practices (Johnson-Sheehan and Lynch 234). It is major that Ireland was separate and missed periods of turmoil that inflicted Europe in the 400s to 800s and was able to still grow while Europe could not (Johnson-Sheehan and Lynch 233-234). The Irish see themselves as not having to pass this bump in history and did not have to endure that gap (Johnson-Sheehan and Lynch 234). Those of Ireland hold their histories dear for this reason (Johnson-Sheehan and Lynch 234). Rhetoric is thought to have long lived in Ireland and that is supported by the god the Irish attributed to rhetoric known as Ogma (Johnson-Sheehan 267).

Although, there are some similarities within the Irish practices to those of Western cultures such as strength of the spoken word or that the Druids of Ireland were similar to the Sophists of Greece by both being rhetors (Johnson-Sheehan 267; Johnson-Sheehan and Lynch 233,242). The Irish were different in many ways as stated before in their history. Some other differences their rhetoric shows are that persuasion is not as major of a goal to the Irish as it is to Western rhetoric (Johnson-Sheehan 272-273).  Also, the Irish felt that a lot of the strength that came from spoken word related to magic (Johnson-Sheehan 267; Johnson-Sheehan and Lynch 241). Irish rhetoric has principles of loyalty, generosity, courage, and beauty (Johnson-Sheehan and Lynch 237-238, 241; Johnson-Sheehan 273). The Irish restate points until they reach the status of main beliefs and given that the Irish depended on spoken word, in turn rhetoric was utilized as a means of establishing tradition and if establishment was hard to create hostility could be utilized to make it happen (Johnson-Sheehan 267, 272-273; Johnson-Sheehan and Lynch 237-238,241). Ireland gives a new picture outside of that of Aristotle or Plato who are still unarguably important to the traditions of rhetoric, but they are not all of what rhetoric is (Johnson-Sheehan 268; Class, Herrick). The differences that Irish rhetoric establish give the culture its own leg to stand on in the conversation of rhetoric.

Given that Ireland and the rhetoric of its culture prove worthy and that it is unique, this gives reason to why a new textbook should be offered. That new textbook can provide not only a section for Ireland but other sections for cultures that stand out from the Western tradition of rhetoric. This could be China or Egypt, for example (Lipson and Binkley 1-24; Johnson-Sheehan v-vi)

In a broader sense of the issue at hand with defining rhetoric, not only cultures have been missed in the discussion of rhetoric (Lipson and Binkley 2). Some other topics that could be future subjects to discuss within textbooks include race or gender and status within society (Lipson and Binkley 2). The issue of rhetoric can be thought of in this broader sense, and by using the valuable work The History and Theory of Rhetoric has presented the definition of rhetoric could be widened and expanded even further. This will be an ongoing process in terms of time because the world and the cultures it includes will always be adapting and present more rhetoric as it does so. With works like The History and Theory of Rhetoric, they lay a phenomenal base and give a jumping off point for future textbooks for students to come. The culture of Ireland is a piece of the puzzle to be included within the much bigger picture.

Thank you for your time and valuable effort again,

Cecelia Ivey

Bibliography

“7+ Academic Proposal Templates – Word, PDF.” Template.net. Template.net, 2018, www.template.net. Accessed 3          Dec. 2018.

Bottigheimer, Karl S. Ireland and the Irish. Columbia University Press, 1982, pp. 1-112.

“Brian Eschrich.” Routledge Taylor& Francis Group. Taylor & Francis Group, 2018,                                                                  www.routledge.com/contacts/14239. Accessed 10 Dec. 2018.

Herrick, James A. The History and Theory of Rhetoric. New York, Routledge, 2018, pp. 134-162.

Image on page 155 of Joyce.

Jauch, Martina. “Sample Acamedic Proposals from the Purdue OWL.” Template.net. Template.net, 2018,                            www.template.net. Accessed 3 Dec. 2018.pdf.

Johnson-Sheehan, Richard. “11 Orality, Magic, and Myth in Ancient Irish Rhetoric.” Ancient Non-Greek Rhetorics,           Edited by Carol S. Lipson and Roberta A. Binkley, Parlor Press LLC, 2009, pp. v-vi,  267-292, Accessed 8 Sept.             2018.

Johnson-Sheehan, Richard, and Paul Lynch. “Rhetoric of Myth, Magic, and Conversion: A Prolegomena to Ancient           Irish Rhetoric.” Rhetoric Review, vol. 26, no. 3, 2007, pp. 233-252. JSTOR, www.jstor.org/stable/20176789?seq=1#metadata_info_tab_contents. Accessed 7 Sept. 2018.

Joyce, P W. A Social History of Ancient Ireland, vol. 1, Longmans, Green, And Co., 1903.

Lipson, Carol S., and Roberta A. Binkley, editors. Introduction. Rhetoric Before and Beyond The Greeks. State                  University of New York Press, 2004, pp. 1-24.pdf.

O’Faolain, Sean. The Irish A Character Study. The Devin-Adair Company, 1949, pp. i-102.

Procter, Margaret. “The Academic Proposal.” University of Toronto Writing Advice. University of Toronto,                         http://advice.writing.utoronto.ca. Accessed 3 Dec. 2018.

“Research Proposal Template.” Template.net. Template.net, 2018, www.template.net. Accessed 3 Dec. 2018.pdf.

Strandjord, Erika Claire. “Making, not Curating, the Rhetorical Tradition: Ways through and beyond the Canon.”               Rhetoric Review, vol.35, no. 4, 2016, pp. 281-293.pdf.

HR: Annotated Bibliography, Textbook Chapter, Letter to the Editor, other parts of the project, Canvas, Word and its aids, ePortfolio and its aids, Instructor, Assignment, Class, Class Discussion, Classmates and class ideas, Discussion, Class materials, books, readings, parts of the sources for citation, Purdue OWL, sources for art, JSTOR, Preston Library and its aid and materials, template.net and advice.writing.utoronto.ca for academic proposal help, Internet, google.com, Syllabus, sites for citation information and to find sources, Purdue OWL for citation help, Project MUSE and its provided citation for citation information, SUNY Press for citation information, Project MUSE, SUNY Press, Cadet McDonald and Morgan for citation advice, Taylor &Francis Online, Herrick.

The culture that I have studied this semester is Ireland. Although, a person might think that Ireland due to how close it was to the countries of the Western tradition would follow the same mold, it is rather different.

It does hold a few similarities to the Western tradition such as that the Druids of Irish practices are like the Sophists of Western practices (Johnson-Sheehan 267) (Johnson-Sheehan and Lynch 233,242). Also, both practices place strength in the spoken word (Class) (Johnson-Sheehan 267). The importance that gives Ireland its own room in the conversation of rhetoric is the differences. For instance, the Irish believed magic held a lot of the strength that came with spoken word (Johnson-Sheehan 267)(Johnson-Sheehan and Lynch 241). Also, persuasion is not a huge goal for Irish rhetoric as it is for Western rhetoric (Johnson-Sheehan 272-273). I believe this is an extremely crucial point to show their differences because in class it was discussed at length how important persuasion was to the Western tradition for such practices like religion (Class, Herrick 134-162). When cultures and the rhetoric they practice differ in their major goals and take aways, I believe that is shows that they need to be separated and both looked at.

When looking at Ireland and its history and culture, it can be seen why Irish rhetoric is the way it is and so vastly different from that of the Western practices. Here is one major point to why Ireland is different and its culture and history are so unique from that of the Western tradition. The Irish were not disturbed as a culture by the period in the 400s to 900s commonly referred to as the Dark Ages that caused turmoil in Europe (Johnson-Sheehan and Lynch 233-234).

The best way I can think of to tell the tale of Ireland is to talk in the order of the people that came and left Ireland as time went along. The first people were in Ireland in 6800 BCE (Bottigheimer 7). Also, Ireland has an extremely sectioned lay out due to streaming water and mountains, not getting around those very easily (Bottigheimer 2-5). After the original people were there, came the Celts in the 5^th onto the 6^th centuries (Bottigheimer 9-10)(Johnson-Sheehan and Lynch 234-235). They brought with them Druidism, which is their religion that encompassed tales, music, magic, and poetry (Johnson-Sheehan and Lynch 235). Records of these happenings are far and few between but clear emphasis is placed on these categories of speech and rhetoric (Johnson-Sheehan and Lynch 235). This relates right into hoe Irish rhetoric emphasizes poetry and magic (Johnson-Sheehan 267). This is another very important connection. It shows how history and culture influence rhetorical practices.

The next to enter into Ireland were the Vikings who pillaged the monasteries in Ireland for their fortune (Bottigheimer 48-50). And this, BAM, opens the door for more important connections! Due to the attack, these violent happenings on the monasteries were added to the Irish literature realm by clergy who were capable of doing so (Bottigheimer 49). The Vikings did eventually simmer down, alright (Bottigheimer 50). They even supplied a merchant part of life to the Irish (Bottigheimer 50). Where the Vikings placed their stakes is where many of Ireland’s port cities are in the present day (Bottigheimer 50).

Next after the Vikings were the Normans, who grabbed Ireland when it was in hierarchal turmoil (Bottigheimer 53). It is quite the tale. An Irish ruler called Dermot asked for the aid of the English and they declined, but the Normans were all for it and one of them took over when Dermot passed away (Bottigheimer 53-54). Now the English who were too cool for school at first are shaking in their boots over this Norman power, so the two formed a connection which was okay with those of Ireland who were hoping for a check of Norman power (Bottigheimer 54-56). An important point arises from this crazy story and it is that these Norman and English happenings show a different scene then those who have entered Ireland previously (Bottigheimer 55-56). The Normans and English were capable of getting a stronger grip on Ireland, but when fighting for power kept happening and the English let holdings of the Irish get taken, the Irish were not as thrilled with the English (Bottigheimer 55-56). The power of the English started to tumble in the 1200s (Bottigheimer 58). But through all these invasions because Ireland was such a political mash-up and every part of Ireland was unique these invaders failed (Bottigheimer 58).

After looking at the people that came to Ireland, religion is another major piece of Irish history and culture. Ireland shows another one of its major differences that changed the course of the culture. Christianity came to England with the Romans and left right with them, but Ireland does not have that same scene (Bottigheimer 17-18).  To keep Christianity within Ireland, was surprisingly after being held capture earlier there, was Saint Patrick (Bottigheimer 18). He brought the religion around the 5^th century and he did so with more of a Mediterranean versus Roman way about it (Bottigheimer 18). It is true that pagan ways did still remain, and Saint Patrick only set influence in the north, so not a complete reversal (Bottigheimer 19). Bishops would later control their own pieces of Ireland and monasteries would flourish that would leave their evidence (Bottigheimer 20-22). Monasteries were compatible with Ireland and able to stay and still remind us of their presence due the rural life of Ireland (Bottigheimer 20-22). These monasteries were home to art and learning in Ireland (Bottigheimer 25-30).

Another major topic to discuss is that of culture and more of how the Irish are as people. All of these things tie together and it makes sense that rhetoric is weaved in a well. The Irish people have curiosity in romantics and imagination and this imagination is built more with Christianity which does not remove the imagination (O’ Faolain 3-4, 9-10). The Irish people were hunters and fishers and were kind-hearted enough to take in travelers on their journeys (Joyce 27, 29). There was a tribal system in Ireland and there was a head king although checks and balances were in place (Joyce 29). To go along with the tribes and the rulers were the military personnel (Joyce 83, 91). In Ireland public get togethers would meet in the rural world they lived in and play and have fun and show their fun colors they wore (Joyce 30-31). Outside of this setting the Irish were sometimes violent towards one another (Joyce 31). Another topic to present is education and the Irish learned in the vast outdoors and taught about occupations as well as art (Joyce 32-34). The art of the Irish encompassed illumination on book pages, stone craft, building, and metal work (Joyce 544).

These points presented, and stories told show the uniqueness of Ireland. This brings me to my point of what I think the next step should be for the textbook should be. I believe that even though the original textbook is indispensable and definitely should be studied by those that are students and practitioners of rhetoric, there needs to be a new one added to the collection. The book already goes deeply into the Western rhetoric and it would be too much shrinking too add new cultures such as Ireland to the title. This point of learning more than the Western side of the tradition is an ongoing conversation in the academic world (Lipson 1)(Strandjord 281). It is understatement to say that tackling this challenge is hard because there is only so much time with pupils, but change can be accomplished (Strandjord 281-282 ). Look at our course as we learn all of these different traditions. With the addition of all of these cultures to our book of knowledge, we are all working to move further into the study of rhetoric.

Show examples of illuminated manuscripts.

BIBLIOGRAPHY

“7+ Academic Proposal Templates – Word, PDF.” Template.net. Template.net, 2018, www.template.net. Accessed 3 Dec. 2018.

Bottigheimer, Karl S. Ireland and the Irish. Columbia University Press, 1982, pp. 1-112.

Herrick, James A. The History and Theory of Rhetoric. New York, Routledge, 2018, pp. 134-162.

Image on page 155 of Joyce.

Jauch, Martina. “Sample Acamedic Proposals from the Purdue OWL.” Template.net. Template.net, 2018, www.template.net. Accessed 3 Dec. 2018.pdf.

Johnson-Sheehan, Richard. “11 Orality, Magic, and Myth in Ancient Irish Rhetoric.” Ancient Non-Greek Rhetorics, Edited by Carol S. Lipson and Roberta A. Binkley, Parlor Press LLC, 2009, pp. 267-292, Accessed 8 Sept. 2018.

Johnson-Sheehan, Richard, and Paul Lynch. “Rhetoric of Myth, Magic, and Conversion: A Prolegomena to Ancient Irish Rhetoric.” Rhetoric Review, vol. 26, no. 3, 2007, pp. 233-252. JSTOR, www.jstor.org/stable/20176789?              seq=1#metadata_info_tab_contents. Accessed 7 Sept. 2018.

Joyce, P W. A Social History of Ancient Ireland, vol. 1, Longmans, Green, And Co., 1903.

Lipson, Carol S., and Roberta A. Binkley, editors. Introduction. Rhetoric Before and Beyond The Greeks. State University of New York Press, 2004, pp. 1-24.pdf.

O’Faolain, Sean. The Irish A Character Study. The Devin-Adair Company, 1949, pp. i-102.

Procter, Margaret. “The Academic Proposal.” University of Toronto Writing Advice. University of Toronto, http://advice.writing.utoronto.ca. Accessed 3 Dec. 2018.

“Research Proposal Template.” Template.net. Template.net, 2018, www.template.net. Accessed 3 Dec. 2018.pdf.

Strandjord, Erika Claire. “Making, not Curating, the Rhetorical Tradition: Ways through and beyond the Canon.” Rhetoric Review, vol.35, no. 4, 2016, pp. 281-293.pdf.

Worksheet For Panel

• Who in Ireland was like the Sophists in Greece?
• Did Ireland experience the Dark Ages?
• Who attacked the monasteries in Ireland?
• Which two powers were different with their Irish invasions?
• Who brought Christianity to Ireland?
• True/False Did the Irish have social get togethers?

HR: Other pieces of project, Presentation, Class, Class Discussion and Ideas

Irish Rhetoric.pptx

The Irish Piece of the Pie

Cecelia Ivey

HR: Herrick, Annotated Bibliography, Class and its discussions and materials, Instructor, Purdue OWL, Sources of my Annotated Bibliography, dictionary.com for a word in a source, Major Garriott and our conference, Writing Center, Mrs. Parsons, help used for my annotated bibliography and project, Assignment, Syllabus, Writing Center’s Outline Model, Cadet John Philbeck as my peer reviewer, parts of sources for citation or classification of type of source

Cecelia E. Ivey

Introduction: How Ireland Fits Into the Conversation

Delving into the study of Irish rhetoric will help bring to light the aspects of another culture outside of the West. The study of Ireland can show how the rhetoric of Ireland and the West intertwined despite their differences. It can help flesh out the study of the Western tradition by adding the points that Ireland brings.

In Johnson-Sheehan’s book on rhetoric outside the Western realm, some similarities that occur between Irish rhetoric and the Western tradition are that both place a lot of emphasis on the spoken word and the strength it has (Johnson-Sheehan 267). Johnson-Sheehan also shows another similarity with the main players of Irish rhetoric, which were the Druids, being alike to those of Greece, being the Sophists (267). (Johnson-Sheehan and Lynch 242,233).  Where Ireland differs is they believed a lot of the strength created by the spoken word is that of magic (Johnson-Sheehan 267). One important difference is that persuasion is not as major for the Irish as it is for the West (Johnson-Sheehan 272-273). Another similarity is looking at the type of rhetoric or how it changed based on a time period such as the Greeks looking at Plato and then how rhetoric changed with the coming of Aristotle, then the Irish looking at the four categories they emphasize that are Mythological, Ultonian, Ossianic, and Historical that are all in different time frames (Johnson-Sheehan 268-269)(Johnson-Sheehan and Lynch 235-238)(Joyce 535-538).  Irish rhetoric has its main points of loyalty, generosity, courage, and beauty (Johnson-Sheehan and Lynch 237-238). Also, in Irish rhetoric they reiterate points until they become major beliefs meaning that since the culture relied on spoken word rhetoric was used to restate cultural traditions so the Irish were familiar with them and hostility could be used if agreements on practices could not be met (Johnson-Sheehan and Lynch 238,241)(Johnson-Sheehan 272-273).

As a student and intellect, a person will be more knowledgeable and able to argue a better point if more of the data is available on differing types of rhetoric. It is hard to speak of rhetoric when only the Western part of the practice is known. Learning about Irish rhetoric and Ireland itself will help to expand that scope of knowledge to be more encompassing. The more cultures added the better for those learning to increase their knowledge and ability to provide an answer if they were presented with the major question: what is rhetoric?

History and Culture:

The Origins

The study of the history and culture of Ireland is fascinating and helps to situate their style of rhetoric. Due to a landscape of mountains and waterways Ireland is a sectioned culture in terms of where people live and interact (Bottigheimer 2-5). The original people came to Ireland in 6800 BCE (Bottigheimer 7).

The Celts Arrive

After the original people of Ireland came, the Celts around the fifth and sixth centuries came to Ireland (Bottigheimer 9-10)(Johnson-Sheehan and Lynch 234-235). With the Celts came their religion of Drudism that included tales, mystical ways, and lyrical practices, but due to lack of records their precise practices are difficult to say (Johnson-Sheehan and Lynch 235). It is obvious, though, they put a lot of value in poetry, music, and stories as means of religion and magic (Johnson-Sheehan and Lynch 235). This knowledge ties into the way the rhetoric of Ireland includes poetry and magic (Johnson-Sheehan 267).

The Vikings Step Ashore

After the Celts were the Vikings who laid siege on the monasteries of Ireland for their fortune (Bottigheimer 48-50). The Vikings did eventually assimilate (Bottigheimer 50). The Vikings also gave the Irish a merchant aspect to their lives (Bottigheimer 50). Where they put up shop is where a lot of Ireland’s port cities are today (Bottigheimer 50). The Viking presence effected rhetoric by adding the hostile attacks to the Irish literature collection because some clergy were able to record the happenings of hostility (Bottigheimer 49).

Enter the Normans

Following the Vikings were the Normans who got control while Ireland was in a hierarchal upheaval as kings struggled for power (Bottigheimer 53). One of the Irish kings known as Dermot even asked for English help, but they were not intrigued (Bottigheimer 53). The Normans, on the other hand, took the bait and one became ruler after Dermot passed away (Bottigheimer 53-54). This Norman power panicked England who did not care at first, and the Normans formed a link with England which a lot of Ireland accepted in hopes of checking Norman power (Bottigheimer 54-56). These interactions proved the Norman and English settling of Ireland to differ than those before because they could establish a stronger hold on Ireland, but wars of power continued, and eventually through letting Irish holdings get stolen, faith in England was lost within the Irish hearts (Bottigheimer 55-56). English power began to fall in the 1200s (Bottigheimer 58). Even through all of these invasions Ireland was still hard to take complete control of due to it being a political mix and each piece of Ireland was its own entity (Bottigheimer 58). The Scots showed this difficulty of control as well when they entered in a time of power with Edward Bruce as the leader, but they did not last (Bottigheimer 59-60).

Example of Ireland Presenting a Change

Another point to put forth is that one of the reasons Ireland is seen as outside of the Western tradition is that it was so different from other cultures such as England. This can be seen in the legal system of Ireland which is a major point in history and culture of an area (Hand 292) Through looking at and writing about the Irish legal system, rhetoric can be seen as different from a culture like the that of English (Hand 291-293).

Discussion of Religion

Religion is another major point that needs to be addressed in the history and culture of Ireland. While the impact of Christianity came to England but left as the Romans that brought it, there is a different tale in Ireland (Bottigheimer 17-18).  To save Christianity in Ireland, there was Saint Patrick who returned to Ireland, where he got held captive previously, to bring Christianity in the fifth century and he brought it with more of a Mediterranean versus Roman flare (Bottigheimer 18). Pagan tones did still stay in Ireland for a while and Patrick’s effects were only in the north, so it was not a total transformation to Christianity (Bottigheimer 19). Eventually bishops ruled their separate pieces of Ireland (Bottigheimer 20). A life with monasteries grew in Ireland because of how rural Ireland was and there are still physical remnants of these holy places (Bottigheimer 20-22). Monasteries were places or art and education (Bottigheimer 25-30). Knowing the history helps someone studying rhetoric to see why Irish rhetoric is influenced the way because the history and the way things happen can influence rhetoric. This can be seen in the stories of the Viking attacks (Bottigheimer 49).

The Irish Way of Life

The Irish are interested in romantics and imagination (O’ Faolain 3-4). This imaginative flare even stays through influences such as Christianity that actually help build it (O’ Faolain 9-10). To tell the story of the Irish, one can say they were fond of fishing and hunting (Joyce 27). The Irish were keen on taking in strangers as they passed by on their journeys into their wooden, circular homes (Joyce 29). The society of Ireland was split into a tribal system with a head king for all the society, but that had checks and balances (Joyce 29). The kings and tribes had military regiments along with them (Joyce 83, 91). The people of Ireland would have public events in the rural settings to play and have fun (Joyce 30). At these events the Irish showed their sense of fashion with wild colors (Joyce 30-31). When not at these social outings the Irish could be quite hostile to each other (Joyce 31). For education, the Irish learned in the openness of the country and had education for occupations and art (Joyce 32-34). Law and the people known as brehons who held legal power were major in Ireland (Joyce 168-169). Another major part of Irish culture is art which includes illumination of literature, metal sculpting, stone work, and building (Joyce 544). All these pieces of culture show the Irish character and that helps to showcase why their rhetoric is developed to fit their character.

Primary Source Analysis

The first primary source is The Táin. It discusses tales of a queen jealous of her husband’s bull and wishes to take it (The Táin xi). The warrior called Cú Chulainn is the only force to stop the incoming attack (The Táin xi). Fer Daid tries to eventually fight his good friend Cú Chulainn but is slain (The Táin xi). The reason this source is critical is because through these tales the main rhetorical points that Ireland has are emphasized. For example, the warrior, Cú Chulainn, is utilized as a symbol of the moral qualities Irish rhetoric aims to bestow upon people like courage and loyalty, and there is the other fighter called Fer Diad to show the poor human qualities and breaks loyalty (Johnson-Sheehan and Lynch 238)(The Táin xi, 146-147).  This stray from righteousness is in turn punished (Johnson-Sheehan and Lynch 238)(The Táin xi, 146-147). Without the Irish having the culture they do, this work would not be what it is today. It would not have the same fictional and entertaining aspects without the culture or Ireland influencing the rhetoric and how the Irish people write and communicate (Joyce 538).

The next primary source is a story called “Hudden and Dudden and Donald O’Neary”. This tale is a story of Hudden and Dudden plotting against the poverty-stricken Donald O’Neary with his single cow (“Hudden” 494). They wanted his tiny piece of land (“Hudden” 494). This tale is an example of a popular way of using rhetoric in Ireland (Johnson-Sheehan and Lynch 235). The words are very flowing and bouncy and relate to the Irish culture and their lyrical practices (Johnson-Sheehan and Lynch 235).

Both of the primary sources give excellent showcases of how the Irish used rhetoric and how their culture influenced why their rhetoric appears as it does. Such as, “Hudden and Dudden and Donald O’Neary” is musical, this tone stems from the culture of Ireland (Johnson-Sheehan and Lynch 235). The Táin is a perfect example of the major character traits that the Irish expect of people and shows why this primary source fits in the rhetorical conversation (Johnson-Sheehan and Lynch 238)(The Táin xi, 146-147).

Conclusion

This chapter brings in the aspects of rhetoric that are contributed by the Irish people. The Irish have their own unique contributions to rhetoric that differ from the Western world, but some similarities are also present. These are discussed within this chapter. Being able to understand as many different rhetorical traditions as possible will help to decolonize the study of rhetoric and supply students or practitioners of rhetoric with more knowledge that can only help them to discuss rhetoric.

Since the rhetoric of Ireland is discussed, it makes sense that this chapter also supply the history and culture of the Irish as well as primary sources. Analyzing the history and culture of a group of people and their writing makes their rhetoric more understandable. The rhetoric grows out of the history and culture and of the Irish people. One cannot go without the other.

Keywords

• Saint Patrick: he came to Ireland after being captive there, but when he returned he brought Christianity with a Mediterranean instead of Roman outlook (Bottigheimer 18).
• The Táin: a famous primary source that showcases the use of the Irish themes and that punishment follows when they are broken (Johnson-Sheehan and Lynch 238)(The Táin xi, 146-147).
• Loyalty: a major Irish theme encouraged through rhetoric (Johnson-Sheehan and Lynch 237-238).
• Generosity: a major Irish theme encouraged through rhetoric (Johnson-Sheehan and Lynch 237-238).
• Courage: a major Irish theme encouraged through rhetoric (Johnson-Sheehan and Lynch 237-238).
• Beauty: a major Irish theme encouraged through rhetoric (Johnson-Sheehan and Lynch 237-238).

Study Material:

• How was the rhetoric that Saint Patrick brought to Ireland different from Western rhetoric?
• How was the Norman interaction with Ireland different than those before who came into Ireland?
• Why did a monastic religion work for the Irish people?
• How did Irish people interact with one another?
• List some key components of Irish rhetoric.
• In what ways is Irish rhetoric like previously studied Western rhetoric?

Chapter

Cecelia Ivey

HR: Herrick, Annotated Bibliography, Class and its discussions and materials, Instructor, Purdue OWL, Sources of my Annotated Bibliography, dictionary.com for a word in a source, Major Garriott and our conference, Writing Center, Mrs. Parsons, help used for my annotated bibliography and project as a whole

Cecelia E. Ivey

Introduction: How Ireland Fits Into the Conversation

Some of the similarities that occur between Irish rhetoric and that of the Western tradition is that both of the traditions place a lot of emphasis on the spoken word and the strength it has (Johnson-Sheehan 267). Where Ireland differs is, they believed a lot of the strength created is that of magic (Johnson-Sheehan 267). Johnson-Sheehan also shows another similarity with the main players of Irish rhetoric, which were the druids, being alike to those of Greece, which were the Sophists (267). (Johnson-Sheehan and Lynch 242,233). One important difference is that persuasion is not as major for the Irish as it is for the West (Johnson-Sheehan 272-273). Another similarity is looking at the type of rhetoric or how it changed based on a time period such as the Greeks looking at Plato and then Aristotle and the Irish looking at the four categories they emphasize that are Mythological, Ultonian, Ossianic, and Historical. (Johnson-Sheehan 268-269) (Johnson-Sheehan and Lynch 235-238). Irish rhetoric has its main points of loyalty, generosity, courage, and beauty (Johnson-Sheehan and Lynch 237-238). Lastly, in Irish rhetoric they reiterate points until they become major beliefs and hostility could be used (Johnson-Sheehan and Lynch 238,241) (Johnson-Sheehan 272-273).

Delving into the study of Irish rhetoric will help bring to light the aspects of another culture outside of the West. The study of Ireland can show how the rhetoric of Ireland and the West intertwined at points despite there differences. It can help flesh out the study of the Western tradition by adding the points that Ireland brings. As a student and intellect, one will be more knowledgeable and able to argue a better point if more of the data is available. It is hard to speak of rhetoric when only the western part of the practice is known. Learning about Ireland will help to expand that scope of knowledge to be more encompassing. The more cultures added the better for the mind of those learning to increase their knowledge and ability to answer if they were presented with the major question…what is rhetoric?

History and Culture:

The talk of the history and culture of Ireland is fascinating and helps to situate their style of rhetoric. To begin, due to landscape Ireland is a very sectioned culture (Bottigheimer 4). The original people came to Ireland in 6800 BCE (Bottigheimer 7). Religion is another major point that needs to be addressed in the history and culture of Ireland. While the impact of Christianity came to England but left with the Romans that brought it, there is a different tale in Ireland (Bottigheimer 17-18).  Saint Patrick returned to Ireland, where he was once trapped, to bring Christianity in the fifth century and he brought it with more of a Mediterranean versus Roman flare (Bottigheimer 18). It is also thought that maybe Pope Celestine told a priest called Palladius to go earlier or this priest is actually still just Saint Patrick (Bottigheimer 18-19). The main point is that Christianity was thought to slightly be in Ireland previously (Bottigheimer 19). Pagan tones did still stay in Ireland for a while and Patrick’s effects were in the north (Bottigheimer 19). Eventually bishops ruled their separate pieces of Ireland (Bottigheimer 20). A life with monasteries grew in Ireland because of how rural Ireland was and there are still monastery physical remnants (Bottigheimer 20-21). Monasteries were places or art and education (Bottigheimer 25-30). Next after the original people of Ireland came, the entrance of the Celts around the fifth and sixth centuries was a major event (Bottigheimer 10) (Johnson-Sheehan and Lynch 234-235). With the Celts came their religion of Drudism that included tales, mystical ways, and lyrical practices, but due to lack of records their precise practices are difficult to say (Johnson-Sheehan and Lynch 235). It is obvious, though, they put a lot of value in poetry, music, and stories as means of religion and magic (Johnson-Sheehan and Lynch 235). This ties into the way the rhetoric of Ireland is. After the Celts were the Vikings who were attracted to the monasteries of Ireland for their fortune (Bottigheimer 48-50). The Vikings eventually became more or a set in stone presence (Bottigheimer 50). The Vikings also gave the Irish a merchant aspect to their lives (Bottigheimer 50). Where they put up shop is where a lot of Ireland’s port cities are today (Bottigheimer 50). Following the Vikings were the Normans who got control while Ireland was in a hierarchal upheaval as kings struggled for power and one of the kings known as Dermot even asked for English help, but they were not intrigued (Bottigheimer 53). The Normans, on the other hand, took the bait and one became ruler after Dermot passed away (Bottigheimer 53-54). This panicked England who did not care at first, and the Normans formed a link with England which a lot of Ireland accepted in hopes of checking Norman power (Bottigheimer 54-56). These interactions proved the Norman and English settling opposite than those before, but wars of power continued, and eventually through letting Irish holdings get stolen, faith in England was lost within the Irish (Bottigheimer 55-56). English power began to fall in the 1200s (Bottigheimer 58). Even through all of these invasions Ireland was still hard to mesh (Bottigheimer 58). The Scots showed this as well when they entered in a time of power with Edward Bruce as the leader, but it did not last (Bottigheimer 59-60). Another point to put forth is that one of the reasons Ireland is seen as outside of the Western tradition is that it was so different from other culture such as England. This can be seen in the legal system of Ireland which is a major point in history and culture of an area (Hand 292).

The culture of Ireland is a very fascinating topic. The Irish are very interested in romantics and imagination (O’ Faolain 3-4). This imaginative flare even stays through influences such as Christianity that actually help build it (O’ Faolain 9-10). To tell the story of the Irish, one can say they were fond of fishing and hunting (Joyce 27). The Irish were keen on taking in strangers as they passed by on their journeys into their wooden, circular homes (Joyce 29). The society of Ireland was split into a tribal system with a head king for all the society, but that had checks and balances (Joyce 29). The kings and tribes had military regiments along with them (Joyce 83, 91). The people of Ireland would have get togethers in the rural settings to play and have fun (Joyce 30). At these get togethers the Irish showed their sense of fashion with wild colors (Joyce 30-31). When not at these social outings the Irish could be quite hostile to each other (Joyce 31). The Irish learned in the openness of the country and had education for occupations and art (Joyce 32-34). Next, law and the people known as brehons who held its power were major in Ireland (Joyce 168-169). Another major part of Irish culture is art which includes illumination of literature, metal sculpting, stone work, and building (Joyce 544).

Primary Source Analysis

The first primary source is The Táin. It discusses tales of a queen jealous of her husband’s bull and wishes to take it (The Táin xi). The warrior called Cú Chulainn is the only force to stop the incoming attack (The Táin xi). Fer Daid tries to eventually fight his good friend Cú Chulainn but is slain (The Táin xi). The reason this source is critical is because through these tales the main rhetorical points that Ireland has are emphasized. For example, the warrior, Cú Chulainn, is utilized as a symbol of the moral qualities Irish rhetoric aims to bestow upon people like courage and loyalty, and there is the other fighter called Fer Diad to show the poor human qualities and breaks loyalty (Johnson-Sheehan and Lynch 238)(The Táin xi, 146-147).  This stray from righteousness is in turn punished (Johnson-Sheehan and Lynch 238)(The Táin xi, 146-147). Without the Irish having the culture they do this work would not be what it is today. It would not have the same fictional and entertaining aspects without the culture or Ireland influencing the rhetoric and how the Irish people write and communicate.

The next primary source is a story called “Hudden and Dudden and Donald O’Neary”. This tale is a story of Hudden and Dudden plotting against the poverty-stricken Donald O’Neary with his single cow (“Hudden” 494). They wanted his tiny piece of land (“Hudden” 494). This tale is an example of a popular way of using rhetoric in Ireland (Johnson-Sheehan and Lynch 235). The words are very flowing and bouncy and relate to the Irish culture and their lyrical practices (Johnson-Sheehan and Lynch 235).

Both of the primary sources give excellent showcases of how the Irish used rhetoric and how their culture influenced why their rhetoric appears as it does.

Conclusion

This chapter brings in the aspects of rhetoric that are contributed by the Irish people. The Irish have their own unique contributions to rhetoric that differ from the Western world, but some similarities are also there as well. These are discussed within this chapter. Being able to understand as many different rhetorical traditions as possible will help to decolonize the study of rhetoric.

Since the rhetoric of Ireland is discussed, it makes sense that this chapter also supply the history and culture of the Irish. Analyzing the history and culture of a group of people makes their rhetoric more understandable. The rhetoric grows out of the history and culture of the Irish people. One cannot go without the other.

After the history and culture was discussed, two primary sources were added the help show what the rhetoric discussed previously actually looked like. These pieces stem from the actual time that the rhetoric of the Irish was made, and it is breathtaking to read and review.

Keywords

• Saint Patrick: he came to Ireland after being capture there, but when he returned he brought Christianity with a Mediterranean instead of Roman outlook (Bottigheimer 18).
• The Táin: a famous primary source that showcases the use of the Irish themes and that punishment follows when they are broken (Johnson-Sheehan and Lynch 238)(The Táin xi, 146-147).
• Loyalty: a major Irish theme encouraged through rhetoric (Johnson-Sheehan and Lynch 237-238).
• Generosity: a major Irish theme encouraged through rhetoric (Johnson-Sheehan and Lynch 237-238).
• Courage: a major Irish theme encouraged through rhetoric (Johnson-Sheehan and Lynch 237-238).
• Beauty: a major Irish theme encouraged through rhetoric (Johnson-Sheehan and Lynch 237-238).

Study Material:

• How was the rhetoric that Saint Patrick brought to Ireland different from Western rhetoric?
• How was the Norman interaction with Ireland different than those before who came into Ireland?
• Why did a monastic religion work for the Irish people?
• How did Irish people interact with one another?
• List some key components of Irish rhetoric.
• In what ways is Irish rhetoric like previously studied Western rhetoric?

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Cecelia E. Ivey

Cecelia Ivey

Annotated Bibliography

Title: Exploring the Emerald Isle

HR: Internet, Google, Preston Library and their search, Instructor, In class discussion, The Purdue OWL, Course Materials, Syllabus, JSTOR, Word and its system aids, sections of pieces such as tables of contents and introductions to find pertinent information, skimmed through all sources but did not pick all parts to specifically use, xpressenglish.com, beginning of story following the Hand piece, Peer review, Mrs. Drake at the Writing Center, Author descriptions Preston Library place in books, penguinrandomhous.com for author credentials, heinonline.org foe author credentials, irishjurist.com for author credentials, ancient.eu and slu.acedemia.edu and cla.purdue.edu and attw.org for author credentials, onlinebooks.library.upenn.edu and Wikipedia.org for author credentials, Britannica.com for author credentials, ePortfolio and its system aids, Comments by instructor, dictionary.com, towson.edu for active voice, Cadet Morgan for advice, assignments, textbook chapter assignment, pages of sources for citation information, sections of the sources to gather purpose and argument.

Cecelia E. Ivey

The culture I chose for my project is that of the Irish. They love to tell stories especially including magic. They are also very resilient because good gosh did people try to take them over many many times. They have very unique ways of handling their society. I hope to showcase that to show how important their rhetoric was.

Bottigheimer, Karl S. Ireland and the Irish. Columbia University Press, 1982, pp. 1-112.

For this source I focused on history. The book begins with the history of the land mass that makes up Ireland in the physical sense. The landscape plays into Ireland being a sectioned culture where people are very cut off from each other. People arrived near 6800 BCE. Then comes the artwork. Stone showed the first glimpse at artistry and later metal. Religion is addressed as well. The source goes into the fact that monasteries were places of education and art. Another religious point that was brought up is that in the 5^thcentury CE, St. Patrick from England returned after his captivity in Ireland and he brought Christian values that had more of an Asian and Mediterranean flare than Roman. This connected the Irish to this area of the world. Arriving next were the Vikings in the eighth century who eventually were more peaceful than they originally began. Due to the Vikings, merchant life from the north was brought incorporated into the Irish way of life. New Vikings arrived but the King of Munster stopped it all in early 11^th century. When he passed Ireland was in upheaval as different area of the country fought for the power. Following the Vikings were the Normans. They come and with the hierarchal problems of Ireland they get control and link with England. Still due to inorganization, Ireland is hard to mesh. As Normans phased out the Scots phased in, but they failed as well. On another note, the preceding people that came to Ireland had their own effects on religion in Ireland and shaping how it developed.  This source is important because it lays the ground work for the history of the country and can be used to supplement why the culture appears how it does or why the primary pieces are written how they are. This author proves his credibility by being a teacher of the history of Ireland and has written other titles on Ireland. He is a part of an Irish committee as well. This author has handled the topic of Irish multiple times helping to raise their credibility on the topic.

The Táin. Translated by Ciaran Carson, Viking, 2008.

I am utilizing this novel as a primary source because it is one of the main books from the earlier days of the history of Ireland. It originates from the Ultser cycle which is one of the four myth categories mentioned in source number 5. It is known as Táin Bó Cúailnge. It shows many of the aspects of Irish culture and history. The fact that it shows the Irish culture and history also relates this source extremely well to the other secondary sources for this project that emphasize the culture and history as well. This primary source shows firsthand the way the Irish use words in a musical way. The secondary sources led to this well-known book because they reference it themselves. This piece is credible because it comes from those that lived in Ireland in the time period being studied. It is a translation by an author who has received an Irish book award for one of his pieces. He has received other honors as well. The fact that this piece shows the Irish traditions will be crucial for example in my writing in the future because the traditions help to showcase Irish rhetoric. The rhetoric stems from the traditions. The primary source will also serve as a good example for my textbook chapter.

“Hudden and Dudden and Donald O’Neary.” A Harvest of World Folk Tales, edited by Milton Rugoff, The Viking Press, Inc., 1949, pp. 494-499.

This piece was put in this collection from Celtic Fairy Tales. From this collection I have chosen to use the Irish story known as “Hudden and Dudden and Donald O’Neary”. I found on xpressenglish.com that this tale may be from the 1000s. This piece showcases the musical tone and bouncy wording of the Irish way of using rhetoric. For example, “ ‘Good evening, Hudden. Good evening, Dudden. Ah! You thought you had played me a fine trick, but you never did me a better turn in all your lives.’” (496). The words flow, and I feel as though you can imagine the words bouncing up and down like a trampoline. Also, this piece shows the neglect of core Irish values that the secondary sources brought about such as generosity. It is helpful to see what an Irish piece actually looks and reads like rather than reading what it should appear as. This primary source like the other one ties to the secondary sources’ main ideas. The piece shows firsthand, which helps its credibility, how the Irish wrote and what they believed. The editor of this work has a doctorate in literature and has taught as well as edited for other entities. It will be very helpful to use lines of this piece to show the way that the Irish use rhetoric. I can give a rhetoric principle than add an example form this primary source.

Hand , G. J. “ A Note on the Early Irish Chancery.” The Irish Jurist, vol. 5, no. 2, 1970, pp. 291-293. JSTOR, www-jstor-org.vmiezproxy.vmi.edu/stable/44027579?seq=1#metadata_info_tab_contents. Accessed 9 Sept. 2018.

I focused on history with this source. Hand addresses the legal aspects of Irish history, but he is more vague than the other sources. By saying this I mean the source touches on the legal system and brings up useful points, but not a large number. The other sources I located had more information, but this source is still helpful. The article brings up Ireland having a parliament and the first laws made in certain areas of crime. Next, the piece also begins to compare Ireland to the English law because there were differences of the two. Lastly, the article attempts to debunk misconceptions of Irish law. I think even though it is not as in depth, this source is useful in that it begins to show the legal system of the Irish. It addresses a new topic for my research which is the legal system. I believe this topic is a crucial part of Irish history because the laws of a certain area set most of the parameters that the rest of the history will play out within. The author of this article is credible because he is one of the leaders of this journal and has writing multiple pieces within it, so he has some pull in this journal and would care what it addresses. In this particular piece, Hand is arguing from the point that the most accurate information on the Irish law system needs to be put forth.

Johnson-Sheehan, Richard. “11 Orality, Magic, and Myth in Ancient Irish Rhetoric.” Ancient Non-Greek Rhetorics, Edited by Carol S. Lipson and Roberta A. Binkley, Parlor Press LLC, 2009, pp. 267-292, Accessed 8 Sept. 2018.

I focused on rhetoric for this source. In this chapter, the rhetorical traditions of Ireland are showcased. This source places emphasis on the spoken word in the Irish society as well as them being strong practitioners of magic and poetry. The four categories of the myths Irish placed so much importance upon are addressed as well. The categories are: mythological which involve tales, ultonian which focuses on King Conor man Nessa, Ossianic which focuses on king Finn, and the historical which is a melting pot. Johnson-Sheehan also speaks of the themes of Irish writing such as, reiterating points until they are major beliefs. When the traditional values or agreement cannot be reached, since it is the main purpose, the people of Irish tales turn to hostility and magic. So, persuasion is more of a side effect unlike the way persuasion seems to take front and center stage of western rhetoric. The piece discusses the educational value of Irish rhetoric that kept it alive. There is also the utilization of scribed symbols. Magic is also seen to be an accessory of maintaining Irish culture such as the ranking in the social theater. Another huge aspect of the Irish writing is satire. Due to having one of the same authors this source and the next overlap quite a bit, but each brings up their own helpful points. The sources can also be utilized to build upon one another. The important pieces can be grabbed from this piece and the other sources so the whole of the sources can intertwine with one another to make a more solid case. The sources can all supplement one another because some of them fill gaps that others leave open as well as some supply more detail on topics brought up in other sources. I can use the intermingling of the sources to build the best holistic view possible of the Irish people and their rhetoric. By looking at the introduction of this novel, I can see that the purpose of the writers of the novel is to supply knowledge of rhetoric other than just the West and those changed by the Greeks. The author of this source is an instructor, has received a doctorate in the field of English as well as honors for his writing. He has also reviewed the work of others. These credentials give him the background necessary to put him a reliable light for knowledge on the topic at hand.

Johnson-Sheehan, Richard, and Paul Lynch. “Rhetoric of Myth, Magic, and Conversion: A Prolegomena to Ancient Irish Rhetoric.” Rhetoric Review, vol. 26, no. 3, 2007, pp. 233-252. JSTOR, www.jstor.org/stable/20176789?              seq=1#metadata_info_tab_contents. Accessed 7 Sept. 2018.

I focused on the rhetoric of Ireland with this article. The piece covers from prior to the 5^th century BCE to around the era of Saint Patrick which was around the 5^th century CE. The article speaks of the oral traditions that were an enormous piece of rhetoric in Ireland. To begin, it speaks of the Druids which were analogous to the Sophists according to the author of the piece. European rhetoric did not touch Ireland until near 1200 CE. Unlike much of the western world, Ireland did not go through a big lull, so they have an undisturbed history. Their rhetoric shows their agricultural ways because it relates to it in the sense that Irish rhetoric was designed for a close farming way of life not big city. The Irish times began around the 5^th and 6^th centuries with the showing up of the Celts peacefully. With the Celts, entered their religion of Drudism that had major ties to tales, naturalism, verse, mystic ways, and lyrical practices. The thoughts of their religion are hard to tell because they did not record them. On another note, Ireland did still exchange with other western areas. Also, records of history started with St. Patrick in the 5^th century. More on rhetoric is that the myths of Ireland include tales of the creation of Ireland and religion. Poetry is utilized as persuasive methods in the tales.  The original writing method of the Irish is Ogham, who’s namesake is the verbal god, Ogma. The ways of Irish rhetoric can be seen in the three legend types of Invasions which speaks of the coming of the Celts, Ultonian which speaks of the king of Ulster around the first century CE, and Fenian which talks of High King Finn of the third century CE. Myths do not bring the truth to light with concrete data but by using themes woven throughout. Topics being said over and over kept Irish rhetoric around. The main points driven home by Irish rhetoric and molded how people carried themselves were loyalty, generosity, courage, and beauty. Irish rhetoric even has negative uses for rhetoric like satire in their tales. The famous speakers keep rhetoric and mystic intertwined. These speakers were the aes dana. They are like the philosopher kings of Plato. Lastly, the rhetoric of Ireland had major aspects of spells. This article will help my study because the piece gives great details on the rhetoric of the Irish and it can used to compare with my other gathered sources and give examples of the Irish ways. The sources can combine to make a case for my textbook chapter and supply the facts needed for that. The authors here are credible because they both have degrees within the English field, are teachers, and have received honors for there work. They also review the work of others. They have a background that gives them credibility. There purpose of showing the uniqueness of Irish rhetoric is one of importance to my project as well as myself.

Joyce, P W. A Social History of Ancient Ireland, vol. 1, Longmans, Green, And Co., 1903.

I focused on culture in this source. I tried to list the important aspects of Irish life from this novel. To list some descriptions of the Irish: the Irish were hunters, took in travelers, violent when not at regular get togethers, utilized loud colors, utilized barter and traded with western countries. The Irish had courts. Also, learning was available to even the less fortunate and apprentice learning was utilized. The people of Ireland lived in circle, wooden homes with a protective barrier, garden, and play spot. Ruling was organized in a certain way. Then, war was another section of Irish life. Next there was the class system to be discussed in regards to Ireland. There were 5 categories, but one could move. There were kings, nobles, not noble but were free with land, not noble but were free without land, and not free. Some at the worse off were slaves. Status was based on how much land one had. The organization of society was from the smallest up, family, then sept, then clan, then tribe. They all involved some ancestor alike. They could adopt people, but permission was needed, but that person did not have all privileges. Moving to when it came to laws, judges were brehons and poets used to be simultaneously judges. Some laws were only for areas. There was no main legislation. The Irish had they own way of carrying out rules and laws. The Irish also had rules about land and who possessed what and how it moved. Next is religion. Irish people were originally pagan. When Christianity came it was organized in levels and had its own way of working. When it came to schooling there was religious and secular. Lastly, they had their own special way of handling medical affairs. This source adds into the knowledge available to showcase the Irish and helps to validate claims also made in other sources. The basic culture of this source can show for example why the writing is very magical in tone because magic and its powerful uses were a big part of Irish culture. Knowing the culture of the Irish people can be used to develop my textbook chapter because the rhetoric of the Irish is influenced heavily by their culture. In the preface, the author tells of how the purpose of the piece is to show the cultural aspects of the Irish because this majorly effects history of an area. This author hails from Ireland and is a historian and a writer and a teacher. He has written more than one Irish piece. He was on Irish committees as well.

O’Faolain, Sean. The Irish A Character Study. The Devin-Adair Company, 1949, pp. i-102.

I looked at the cultural aspects of this book. The Irish had a mystical or other worldliness culture.  They had gods and Christianity comes but adapts and does not destroy the magic that Irish people believe in, a lot of imagination. The Normans gave help to a monastic religion to function. The imagination changed with the culture and it meshed with the tangible. Some aspects of the Irish were that they were free and athletic and they were known for farming. Their life was around the family model. The Normans brought about towns. The family rulers stepped up into new roles and the Irish were now increasingly feudal. Eventually a renter culture was set up. Ireland moved to less agricultural because land went poor. Although, the soup of the influence of all that came threatened Ireland. The Irish never give up. This source is crucial because it shows the culture and how that ties into the aspect shown in the other sources such as rhetoric. Being able to add culture to my chapter and later letter will aid the development of describing the rhetoric. Having as much information as possible is helpful. This author is credible because he has taught on the subject of Ireland and hails from Ireland. He wrote this piece to show Ireland growing as a culture. He has also been an editor for Ireland as well as director for an art committee of Ireland.

I gave a very broad definition of rhetoric. That it was basically all words. I still believe there are rhetoric in all words but I would expand my definition to include what I now know about rhetoric. This includes that it can be altered based on the subject such as for Christianity versus secular. Rhetoric when placed in the right hands can be used in moral ways which I believe should always be the goal. Rhetoric is a very dynamic word and can be applied in many ways of practice and I believe that is on of the main points Herrick aims to drive home in the definition of rhetoric and I agree that it is a major aspect that should be seen about rhetoric.

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Cecelia E. Ivey

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As Christianity became the main focus of Medieval Europe the ways of the judicial world fell to the wayside. Rhetoric being as flexible as it is was able to adapt to include the Christian way. Due to the works that were available rhetoric of Medieval Europe was influenced more by Rome than Greece. Rhetoric was placed in the realm of the Church despite the misgiving of pagan practices. Rhetoric was extended to include moving a congregation in Church to believe an idea. Rhetoric could also be utilized to locate truth in the Christian writings. Augustine fixed his teaching problem by saying those who did not believe in God should not have rhetoric. The topical system was grown by Boethius. Boethius had a very surface level rhetoric procedure which was reflected in the smothering of the government. Rhetoric came to include being the art of preaching, letter writing, and poetry. This goes with the way Christianity was growing at this time and handwritten letters were a major cultural subject. Rhetoric is flexible again by including letters. Rhetoric fell in some spots due to the new way of life but it also grew.

In Ireland, Christianity enters along with mostly Saint Patrick near the times of the Celts. the places of Christianity were utilized for education and art. When the Celts brought religion it played into the lyrical and mythical rhetoric of Ireland.

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Cecelia E. Ivey