Abstract
Belfast muralist Gerard “Mo Chara” Kelly has no formal artistic training. As he says, he thought he was “too tough” for art, “art was for soft people, y’know?” He came to painting via militant activism in support of hunger-striking republican political prisoners in the facility known as Long Kesh or H-Blocks. Young and passionately opposed to the British occupation of his country, Kelly began his career with a series of dramatically minimalist collaborations that he perceived as political statements, but that were also amazing works of visual art. He and his republican comrades erected huge white sculptures of the letter H—to represent the H-Block prison—throughout the Belfast landscape. In one particularly memorable action, they carved out the letter’s form on a local mountainside, filled the shape with white lime, and then lit the design on fire to create a flaming emblem of their righteous defiance.
People caught in crossfire whether in Chechnya or Belfast do not reflect on the contents of the Louvre unless it be to wonder what good any of it is when men are still prepared to behave like savages and take upon themselves the license to kill their brother.
The Bogside Artists, Manifesto
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Notes
Gerard Kelly as quoted by Bill Rolston, Drawing Support: Murals in the North of Ireland (Belfast: Beyond The Pale Publications, 1992), p. vi.
Jim Fitzpatrick, The Book of Conquests, ed. Pat Vincent (New York: E.P. Dutton, 1978).
see R. M. Scowcroft, “Leabhar Gabhála, Part I: The Growth of the Text”, Ériu 38 (1987): 81–142
See also John Carey, “Native Elements in Irish Pseudohistory”, in Cultural Identity and Cultural Integration: Ireland and Europe in the Early Middle Ages, ed. D. Edel (Dublin: Four Courts Press, 1995), pp. 45–61.
Book of Leinster, Dublin, Trinity College Library, MS 1339, H 2.18. R. I. Best, Osborn Bergin, M. A. O’Brien, and Anne O’Sullivan, eds., The Book of Leinster, Formerly Lebar na Núachongbála, 6 vols. (Dublin: Dublin Institute for Advanced Studies, 1954–1983).
Macalister, Lebor Gabála Érenn; J. Fraser, “The First Battle of Moytura”, Ériu 8 (1915–17): 1–63
Kuno Meyer, ed. and trans., The Voyage of Bran, Son of Febal, to the Land of the Living: An Old Irish Saga Now First Edited with Translation, Notes, and Glossary by Kuno Meyer (London: David Nutt, 1895).
In addition to scholarly translations of medieval sources, Fitzpatrick turns to Celtic revival and popular writers, whose work generally offers a more dramatic flare. For example, he cites Lady Gregory, Gods and Fighting Men: The Story of the Tuatha De Danaan and the Fianna of Ireland (London: J. Murray, 1904).
Fraser, “The First Battle of Moytura”. Other editions of and commentaries on the text include Whitley Stokes, ed. and trans., “Cath Maige Tuireadh”, Revue Celtique 12 (1891): 53–71
Brian O’Cuiv, Cath Muighe Tuiread (Dublin: Dublin Institute for Advanced Studies, 1945).
In reality, most ancient helmets, whether Viking or Celtic, did not have horns. James Graham-Campbell and Dafydd Kidd, The Vikings, Exhibition Catalogue (London: British Museum, 1980).
Dennis W. Harding, The Archaeology of Celtic Art (New York: Routledge, 2007).
Nancy Edwards, The Archaeology of Early Medieval Ireland (London: B.T. Batsford, 1990).
Jeanne Sheehy and George Mott, The Rediscovery of Ireland’s Past: The Celtic Revival, 1830–1930 (London: Thames & Hudson, 1980), pp. 145–69
Nicola Gordon Bowe, “Two Early Twentieth-Century Irish Arts and Crafts Workshops in Context: An Túr Gloine and the Dun Emer Guild and Industries”, Journal of Design History 2.3 (1989).
Rolston, Drawing Support. Bill Rolston, Drawing Support 2: Murals of War and Peace (Belfast: Beyond The Pale Publications, 1998).
Bill Rolston, Drawing Support 3: Murals and Transitions in the North of Ireland (Belfast: Beyond The Pale Publications, 2003).
Bill Rolston, Politics and Painting: Murals and Conflict in Northern Ireland (Cranbury, NJ: Associated University Presses, 1991).
Máire and Conor Cruise O’Brien, Ireland: A Concise History, 3rd ed. (New York: Thames & Hudson, 1999).
On burials at Clonmacnoise, for instance, see Heather A. King, ed., Clonmacnoise Studies (Dublin: Dúchas, the Heritage Service, 1998).
V. Vale and A. Juno, eds., Modern Primitives: An Investigation of Contemporary Adornment & Ritual (San Francisco: Re/Search Publications, 1989).
Michelle Delio, Tattoo: The Exotic Art of Skin Decoration (New York: St. Martin’s Press, 1994).
Jane Caplan, ed., Written on the Body: The Tattoo in European and American History (Princeton, NJ: Princeton University Press, 2000).
Margo DeMello, Bodies of Inscription: A Cultural History of the Modern Tattoo Community (Durham, NC: Duke University Press, 2000).
Michael Atkinson, Tattooed: The Sociogenesis of a Body Art (Toronto: University of Toronto Press, 2003).
Chris Wróblewski, Skin Shows: The Tattoo Bible (Zürich: Edition Skylight, 2004).
Clinton Sanders and B. Angus Vail, eds. Customizing the Body: The Art and Culture of Tattooing (Philadelphia: Temple University Press, 2008).
H. J. Edwards, ed. and trans., The Gallic War (New York: Putnam, 1930), Book V:14.
W. M. Lindsay, ed., Isidori Hispalensis Episcopi Etymologiarum Sive Originum. Scriptorum Classicorum Bibliotheca Oxoniensis, 20 (Oxford: Oxford University Press, 1911), pp. sec. xix, 23, 7 and sec. ix, 2, 103.
Images of Ryan’s tattoos are reproduced in Maggie M. Williams, “Celtic Tattoos: Ancient, Medieval, Postmodern”, Studies in Medievalism 20 (2011): 172–89.
On Sutton Hoo, see Sutton Hoo: A Seventh-Century Princely Burial Ground and Its Context, Report of the Research Committee of the Society of Antiquaries of London, 69 (London: British Museum Press, 2005).
Thomas Kinsella, ed. and trans., The Táin: Translated from the Irish Epic Táin Bó Cualinge (Oxford: Oxford University Press, 1970), p. ix.
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© 2012 Maggie M. Williams
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Williams, M.M. (2012). Proclaiming Independence, Expressing Solidarity. In: Icons of Irishness from the Middle Ages to the Modern World. The New Middle Ages. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137057266_6
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