Ireland experienced centuries of English/British colonialism between the 16th and 20th centuries before most of Ireland achieved independence (as the Irish Free State) in 1922; a part of the island, Northern Ireland, remains under British URL Many scholars have drawn parallels between: the economic, cultural and social subjugation of Ireland, and the experiences of the colonized regions of the URL the depiction of the native Gaelic Irish as wild, tribal savages and the depiction of other indigenous peoples as primitive and violent or noble URL the partition of Ireland by an outside power, analogous to the partitioning of the other nations by colonial URL the post-independence struggle of the southern part of Ireland (which became Ireland/Éire in 1937 and the Republic of Ireland in 1949) to establish economic independence and its own identity in the world, and the similar struggles of other post-colonial  URL Others have disputed Ireland's status as a true "post-colonial" nation, due to its European location, its White racial composition (although that has been disputed) and its current status as a high-income URL In 2003, Clare Carroll wrote in Ireland and Postcolonial Theory that "the "colonizing activities" of Raleigh, Gilbert, and Drake in Ireland can be read as a "rehearsal" for their later exploits in the Americas, and argues that the English Elizabethans represent the Irish as being more alien than the contemporary European representations of Native URL Rachel Seoighe wrote in 2017, "Ashis Nandy describes how colonisation impacts on the native’s interior life: the meaning of the Irish language was bound up with loss of self in socio-cultural and political life. The purportedly wild and uncivilised Irish language itself was held responsible for the ‘backwardness’ of the people. Holding tight to your own language was thought to bring death, exile and poverty. These ideas and sentiments are recognised by Seamus Deane in his analysis of recorded memories and testimony of the Great Famine in the 1840s. The recorded narratives of people who starved, emigrated and died during this period reflect an understanding of the Irish language as complicit in the devastation of the economy and society. It was perceived as a weakness of a people expelled from modernity: their native language prevented them from casting off ‘tradition’ and ‘backwardness’ and entering the ‘civilised’ world, where English was the language of modernity, progress and   URL
Ireland experienced centuries of English/British colonialism between the 16th and 20th centuries before most of Ireland achieved independence (as the Irish Free State) in 1922; a part of the island, Northern Ireland, remains under British rule. Many scholars have drawn parallels between: the economic, cultural and social subjugation of Ireland, and the experiences of the colonized regions of the world the depiction of the native Gaelic Irish as wild, tribal savages and the depiction of other indigenous peoples as primitive and violent or noble URL the partition of Ireland by an outside power, analogous to the partitioning of the other nations by colonial powers the post-independence struggle of the southern part of Ireland (which became Ireland/Éire in 1937 and the Republic of Ireland in 1949) to establish economic independence and its own identity in the world, and the similar struggles of other post-colonial nations. Ireland's membership of and support for the European Union has often been framed as an attempt to break away from the United Kingdom's economic URL Others have disputed Ireland's status as a true "post-colonial" nation, due to its European location, its White racial composition (although that has been disputed) and its current status as a high-income nation. In 2003, Clare Carroll wrote in Ireland and Postcolonial Theory that "the "colonizing activities" of Raleigh, Gilbert, and Drake in Ireland can be read as a "rehearsal" for their later exploits in the Americas, and argues that the English Elizabethans represent the Irish as being more alien than the contemporary European representations of Native Americans." Rachel Seoighe wrote in 2017, "Ashis Nandy describes how colonisation impacts on the native’s interior life: the meaning of the Irish language was bound up with loss of self in socio-cultural and political life. The purportedly wild and uncivilised Irish language itself was held responsible for the ‘backwardness’ of the people. Holding tight to your own language was thought to bring death, exile and poverty. These ideas and sentiments are recognised by Seamus Deane in his analysis of recorded memories and testimony of the Great Famine in the 1840s. The recorded narratives of people who starved, emigrated and died during this period reflect an understanding of the Irish language as complicit in the devastation of the economy and society. It was perceived as a weakness of a people expelled from modernity: their native language prevented them from casting off ‘tradition’ and ‘backwardness’ and entering the ‘civilised’ world, where English was the language of modernity, progress and survival." The Troubles (1969–1998), a period of ethno-religious conflict in Northern Ireland between Irish Catholics (largely descended from the indigenous Irish) and the Ulster Protestants (largely descended from British settlers who arrived with the 17th-century Plantation of Ulster and later) has been described as a post-colonial URL In Jacobin, Daniel Finn criticised journalism which portrayed the conflict as one of "ancient hatred", ignoring the imperial URL
R
URL
rule.
R
URL
world
R
URL
powers
A
nations. Ireland's membership of and support for the European Union has often been framed as an attempt to break away from the United Kingdom's economic
R
URL
nation.
R
URL
Americans."
A
survival."
A
The Troubles (1969–1998), a period of ethno-religious conflict in Northern Ireland between Irish Catholics (largely descended from the indigenous Irish) and the Ulster Protestants (largely descended from British settlers who arrived with the 17th-century Plantation of Ulster and later) has been described as a post-colonial URL In Jacobin, Daniel Finn criticised journalism which portrayed the conflict as one of "ancient hatred", ignoring the imperial