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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 5th onto the 6th 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 5th 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?
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