Tír na mBláth
Irish Seisiún Newsletter
Thanks to our past editors - Mary Gallacher and Bill Padden Editor Tommy Mac Today's date and new proverb Tuesday, February 3, 2026

We have had over 30,000 views of this website since September 2022.

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This Week’s Session 1

Tom,

  We had a roaring session today, tons of musicians, tons of listeners.

 It may have had something to do with our decade-old record-breaking cold spell.

How cold was it, Bob?????????

In fact, it was colder here (34 degrees) than in Kodiak, Alaska (38 degrees) today!

Oh, please Bob, tell us more!!!!!

 It was so cold the Iguanas were falling out of the trees in a semi-frozen state, yes, that really does happen. When it warms up, they wander off like nothing happened, crazy Florida stuff.

 

 Also, it is snowbird season, with most (still waiting for Francie and Martin, among others) having arrived and ready to play! It was really too hectic to record the tunes, suffice to say, we played a bunch.

 On fiddle were Art, Bob, Anita, Henry, Seamus and Rex, who showed up for his semi-annual visit! Grace and Pat on accordions, Rosemarie, Jeanie, George, Polin and Kevin on whistles and flutes, Ben on Banjo and Mandolin, Jim on Mandolin, Tom and Jack on bodhran. Randy, Kevin and a couple other folks, whose names I didn’t catch, sang a few songs, to the enjoyment of all.

 Bob Murphy

Click on any image to enlarge.

Find out what’s happening at Tim Finnegan’s this month.

 

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Click here to view calendar

 

Finnegan’s supports us…Let’s support them!

Click above to visit Art’s website.

To see some of Art’s creative photography….

Click on any photo below to view.

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“That’s How I Spell Ireland”

Saturdays at 7 to 8 PM EST.

You can listen on 88.7FM or WRHU.org.

For a request please text me on 917 699-4768.Kevin and Joan Westley

Note: Show will be preempted whenever the NY Islanders have a Saturday game

Old Ireland

Women and girls of various ages stand at a market

where chicks are being traded in a vintage photo of Irish life

Special treat this week, especially for my good friend Eileen, who is from Cork

Click below to watch.

Also watch

Cork City Ireland 1960 Rare footage

Recent Mail

Travel in Ireland

 

County Carlow is a haven for lovers of nature, heritage and beauty

County Carlow is a haven for lovers of nature, heritage and beauty, writes Domhnall O’Donoghue

The River Barrow in County Carlow.

The River Barrow in County Carlow. Ireland’s Content Pool

 

Like so many travellers around the world today, I find myself gravitating towards off-the-beaten-track destinations where I can recharge, restore, and reconnect with nature. And where better to clear the proverbial cobwebs – and escape overwhelming news cycles – than County Carlow?

During my recent visit, I discovered a rich and verdant destination, bursting with a storied past that predates written Irish history.

Not to confuse matters, but Carlow also boasts a nickname – the Dolmen County, a tip of the hat to the magnificent Brownshill Dolmen located three kilometres outside of its principal town, Carlow.

Encircled by rolling meadows and constructed between 4,900 and 5,500 years ago, this megalithic tomb perfectly illustrates the county’s incredible lifespan and serves as a tangible link between past and present. The dolmen, listed as a national monument, is thought to have been a site where religious rites – and possibly even human sacrifices – were performed. It also claims the heaviest capstone in Europe, weighing an impressive 103 tonnes.

Fittingly, one of my meals during this trip comes courtesy of the four-star Woodford Dolmen Hotel – their delicious food stands me in good stead as I later ramble about the eerie but majestic ruin, Duckett’s Grove. Sadly destroyed by fire in 1933, this sprawling Georgian country estate now offers the public beautiful grounds to explore, including two restored walled gardens.

Once the family home of affluent landowners, the Duckett family – today, the only residents are thought to be ghosts! Syfy’s paranormal television series Destination Truth even reported strange figures and noises from one of the castle towers!

Ill-prepared to take my chances with banshees and roaming spirits, I instead visit the brilliantly curated Carlow County Museum in the heart of the bustling Carlow town. The exceptionally well-informed curator, Dermot Mulligan, tells me that the museum – housed in the former Presentation Convent and a part of the town’s cultural quarter – aims to preserve and celebrate the county’s heritage in a judicious and authentic manner.

Made for trade

Here, I continue learning about the breadth of Carlow’s history – I discover a 340- 340-million-year-old fossil, an Iron Age glass bead and the county’s first ring brooch.

“The Barrow, Ireland’s second-longest river, flows through the region, and it was once like a motorway!” Dermot mentions when describing the initial growth of this landlocked county.

The Normans founded the modern town of Carlow in 1207 to guard this vital river crossing – it was even the administrative capital of Ireland for a period during the 14th century. The ruin of Carlow Castle, once the centrepiece of this medieval dwelling, continues to loom large over the town.

The museum’s highlight is undoubtedly the hand-carved, 19th-century church pulpit, re-homed in the museum when the adjacent Cathedral of the Assumption received a refurbishment. Dermot explains that the pulpit is made from oak, and the multiple carvings are a Who’s Who of famous saints, including Patrick, Brigid, Laserian, Conleth and Paul.

The museum also honours the county’s links to the 1916 Rising – notably Peadar Lamb’s stunning stained-glass panel.

Also on display is the stub of 18-year-old Kevin Barry’s final cigarette before his execution in 1920 for his role in the Irish War of Independence. Elsewhere, there are tributes to local scientist John Tyndall, who investigated the reason for the sky being blue and is credited with developing theories related to the Greenhouse Effect. A ‘sweet’ exhibition is dedicated to the former Carlow Sugar Factory, the first in Ireland, which opened in 1926.

Other locals celebrated here include Oscar-nominee Saoirse Ronan and the families of Walt Disney, G.B. Shaw and Irish dancer Michael Flatley. En route to my next stop, I hear a story about nimble footwork that would surely amuse the Riverdance star.

Hopping mad

Carlow Cathedral. Ireland's Content Pool

 

County Carlow has a rich ecclesiastical heritage thanks to its many monastic and religious sites, holy wells, high crosses, Romanesque doorways and historic churches – along with the cathedral where you might see people jumping from foot to foot outside. But don’t think they’re ‘hopping’ mad!

At least 22 saints are associated with County Carlow, including Saint Willibrord, Patron Saint of Luxembourg and First Apostle of the Netherlands, who trained here between 678AD to 690AD. Each year, a unique hopping procession honours him, and while it takes place in Luxembourg – in 2017, enthusiastic locals hopped outside this cathedral in tribute to the Carlow-trained saint!

(Philographers will also delight in learning that Saint Willibrord’s handwriting – thought to be the oldest datable signature of an English person – is on display in the county museum.)

Down to a fine art

Nearby the cathedral are two buildings with contrasting timelines. The first is Carlow College, Saint Patrick’s, Ireland’s second-oldest university-level institution and one-time seminary. The other is Visual, the stunning arts centre launched amidst much fanfare in 2009.

“Visual was built during the recession, meaning that we needed lots of ambition and drive to create something of this scale,” the delightful CEO and Artistic Director Emma-Lucy O’Brien says of the futuristic space, which includes five galleries and a 330-seat theatre.

Designed by renowned architect Terry Pawson, it’s the largest multi-disciplinary arts facility in the country. “Carlow is very proud of Visual – it’s a key piece of infrastructure in the art world.”

As we explore one of the exhibitions – Ursula Burke’s Supplicants – Emma-Lucy explains that Visual’s programme is varied.

“Our focus is to work with artists over two years to build shows. We take risks and try things out.”

Despite its relatively short lifespan, Emma-Lucy proudly reveals that their international reputation continues to grow – fuelled by a fierce ambition from the community, including second and third-level students.

Emma-Lucy adds: “In cities, life can be transient – here, I feel people are more invested in their local communities.”

A step back in time

 

Huntingdon Castle. Liam Hughes/Wikimedia Commons

 

After some delicious refuelling in the effortlessly chic Lennons@Visual, I arrive at my accommodation, Huntington Castle.

Located in the picturesque village of Clonegal, this property started as a garrison on the strategically important Wexford to Dublin route. In the 17th century, Lord Esmonde converted it into a family home, and today, its current custodian is descendant Alex Durdin Robertson and his wife, Clare.

While I’m staying in one of the estate’s cosy, picture-perfect lodges, Alex gives me a tour of the castle – the ideal spot for fans of Downton Abbey as stepping over the threshold is stepping back in time. Most unusual is the basement’s Temple of the Goddess, founded by his late relatives in the 1970s to celebrate the divine feminine.

“What was it like growing up here?” I ask Alex as he guides me through the many rooms, which showcase a cornucopia of tapestries, original furniture and infantry armour.

“The funny thing is, I just wanted to do like all boys do and play outside with my friends!” he jokes.

Taking that as a cue, we venture out into the showstopping gardens, and it’s easy to see why someone – young or old – would while away the hours larking about here.

“We welcome many multi-generation families whose ages span from six to the late 80s,” Alex says, adding that because of their heritage, gardens and reasonably priced rooms, “we’ve proven to be very family-friendly.”

Discussing his favourite spot, Alex pinpoints the yew-tree walk outside – “When it comes to length, age and layout, it’s the best in the world!”

These grounds double as a farm – in addition to majestic peacocks guarding the courtyard, I spot chickens and sheep feasting on the lush landscape. Huntington Castle also serves as the perfect base to explore some of Ireland’s most beautiful hidden gems.

 

The jewel in Ireland’s gardening crown

Altamont Gardens. Ireland's Content Pool

 

The following morning, after devouring a breakfast comprising of locally sourced produce – including Coolanowle Farm Apple Juice, Butler’s Organic Eggs and Coolattin Cheddar – I receive further opportunities to immerse myself in the county’s nature. First up, Altamont Gardens.

Covering 16 hectares, this botanical wonderland is laid out in the style of William Robinson – which I’m told by my guide Peter Walsh, promotes “honest simplicity”.

“There’s a quiet beauty in County Carlow, and there’s a special atmosphere here in Altamont Gardens,” he explains, showing me some of the highlights – including the lawns and sculpted yews that slope down to a lake framed by rare trees and rhododendrons.

“​Every season, there’s a different colour, a different experience,” Peter says. “There’s a snowdrops festival in February, and if you visit in summer, you’ll love the roses and herbaceous plants.”

The house’s origins are unclear – it was likely a convent during the 16th century. While it’s not open to the public, the property’s final owners – ​Fielding Lecky Watson and his daughter, Corona – appear to have been just as colourful as the garden’s rare azaleas!

According to Peter: “​Fielding bought the house in the early 1920s. He was passionate about horticulture and sourced plants and flowers from all over the world. He named one of his daughters Corona after his favourite plant – well, it was his favourite that week, at least.

“Corona was lucky that his favourite at the time of her birth wasn’t Bagshot Ruby!”

After his death, Corona continued her father’s legacy and lovingly cared for the gardens until her death in 1999. At her request, the house and gardens were left to the State.

Heavenly memorials

 

The Blackstairs Mountains. Ireland's Content Pool

 

I admire the magical hiker-friendly Blackstairs Mountains while travelling to my next stop – the Lord Bagenal Inn, a newly renovated, four-star hotel in the riverside town of Leighlinbridge. Popular with anglers, walkers and those, like me, in need of some nourishment, this family-run establishment is undoubtedly deserving of its lofty name!

The final stop in my itinerary is also worthy of much praise – the charming village of Myshall, where my breath is taken away by the Adelaide Memorial Church, one of Ireland’s best-kept secrets. Complete with an ornate tower and spire, its design was inspired by England’s famous Salisbury Cathedral

However, the beautiful early Gothic architecture, carved-oak pews, mosaics, marble floors and stained-glass windows belie its tragic history. Following the death of his daughter in a horse-riding accident in a nearby field, wealthy wine merchant John Duguid commissioned its construction in her honour – and the memory of his late wife, Adelaide.

Leaving Myshall, I reflect on the county’s eclectic past and exciting future and am reminded of the Irish folk song, “Follow Me Up to Carlow”. I can’t think of better advice for those wanting to escape the hustle and bustle of urban life!

For more information, visit carlowtourism.com.

Originally published in April 2023. Updated in January 2026.

Irish Language

Submitted by our own Anita

 

Dia duit Tom, conas ata tu?
Ta suil agam nach bhfuil tu rofhuar! (too cold!)
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More about seanfhocail this week:
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We value seanfhocail not only for their linguistic beauty but also for their wit, their wisdom, and the insights that they provide into Irish life and culture.
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They are used in a variety of contexts, from formal speeches and literary works, to language classes and daily conversation. 
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So, what makes a great seanfhocal?
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Here’s what we believe are the essential elements of a memorable Irish proverb…
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  1. Brief: A seanfhocal is short and to the point, making it easy to remember and repeat. It uses vivid imagery or metaphors to convey deeper meanings in just a few words.
  2. Educational: A seanfhocal can serve educational or moral purposes, teaching values such as honesty, perseverance, and wisdom. A seanfhocal might impart traditional values to younger generations.
  3. Insightful: A great seanfhocal offers insights into the Irish worldview, culture and linguistic ingenuity, reflecting the historical and social realities of the times in which they were formulated.
  4. Witty: An effective seanfhocal will often incorporate a sharp wit or a layer of humour, representing an Irish fondness for wit and wordplay.
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 Seanfhocal of the day:
Iss far guh jane-ach naw guh braw (better late than never)
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ah neon keer-ohg keer-ohg ella (it takes one to know one)
Ciarog actually means beetle. “One beetle knows another!”
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What is your favorite seanfhocal?
Let me know, and I’ll write about it next week!
Slan go foill,
Anita
…………………………………………………………………………………………………………………………………………..

Free Irish Classes

The classes are over zoom and are held at 12:00 eastern time the 1 st Sunday of every month.

It is basic conversational Irish and open to learners of all ages, especially beginners.

All are invited.

Hope to see you there!

slan go foill. Le dea ghui,

Anita

click here to register

Travel Quiz

Can you identify this site 

and its location in Ireland

Send your guess to Tommy Mac at [email protected]

 

 

Answer in Next Week’s Newsletter

Last week’s answer

Kilmainham Gaol county Dublin

This week’s Irish recipie

Traditional Irish stuffed pork steak with apple and cider sauce recipe

Irish food board push out ‘Pork Deliciously Versatile’ campaign with some seriously tasty dinners!

Stuffed pork steak with apple and cider sauce.

Stuffed pork steak with apple and cider sauce. Bord Bia

 

Recipe for a stuffed pork steak with apple and cider sauce, straight from the Irish Food Board.

Research by Ireland’s food board, Bord Bia, showed that pork remains among the most popular everyday meats in Ireland.

Irish shoppers are spending $156 million (€135m) on pork products annually, and 59% of those surveyed eat pork at least once a week.

Ireland is now well known as a country of foodies, and it seems that even their everyday cooking is becoming that much more adventurous.

Celebrated chef Catherine Fulvio said, “People often forget that pork can be a fantastic everyday meal option. There are so many quick and versatile ways to cook pork; it’s a great and economical meal solution that will appeal to the whole family.”

Serves: 6  Time: 1½ hours

INGREDIENTS

  • pork steaks, approx. 400g each
  • 20g softened butter
  • Salt and freshly ground black pepper

For stuffing:

  • 1 tablesp. rapeseed oil
  • 1 onion, peeled and finely chopped
  • 1 garlic clove, peeled and crushed
  • 1 red dessert apple, cored and chopped
  • 100g fresh spinach, trimmed and roughly chopped
  • 50g breadcrumbs
  • 50g chopped walnuts
  • 2 tsp. Fresh sage, chopped
  • Salt and freshly ground black pepper

For apple and cider sauce:

  • A little butter
  • 1 large shallot, peeled and finely diced
  • 2 red dessert apples, cored, and each apple cut into 12 wedges
  • 100mls dry cider
  • 100mls water
  • 150mls crème fraîche

To serve:

  • Tender stem broccoli
  • Creamy mashed potatoes

METHOD

To make the stuffing, heat the oil in a large saucepan over medium heat.

Add the onion and cook for a couple of minutes, until it softens.

Stir in the garlic and apples, and cook for 2 to 3 minutes.

Then add in the spinach and stir to mix.

Remove from the heat and continue to stir in the spinach.

You need the spinach to soften a little, but not to wilt completely.

Add in the breadcrumbs, walnuts, sage, salt, and pepper.

Set aside to cool while you prepare the pork.

Preheat the oven to gas mark 5, 180°C (350°F).

Trim each pork steak, then cut it lengthwise to open it.

Make sure not to cut all the way through.

Place a sheet of parchment paper or cling film over the meat and flatten the steaks with a rolling pin.

You will end up with two oblong pieces of meat, which are perfect for stuffing.

Tie at 5cm intervals with a string.

Transfer to a roasting tin.

Spread the softened butter over the meat and season.

Roast in the preheated oven for an hour.

Then remove from the oven, take the meat from the roasting tin and allow to rest, loosely covered with foil, while you make the sauce.

Put the roasting tin with the juices on a high heat.

Add the cider and water, then stir.

Bring to the boil, reduce the heat slightly, and simmer for 5 minutes.

Meanwhile, heat a frying pan over a medium heat.

Add a little butter and let it melt, then add the diced shallot.

Cook for a couple of minutes to soften the shallot.

Add the apples to the pan and cook for a couple of minutes.

Then strain the cider and juices from the roasting tin into the frying pan.

Stir in the crème fraîche, bring to the boil, reduce the heat, and simmer for 5 minutes to thicken.

Carve the pork into slices and serve with apple and cider sauce, steamed broccoli, and mashed potatoes with a couple of tablespoons of wholegrain mustard stirred through.

For more information visit www.bordbia.ie

* Originally published in January 2022. Updated in January 2026.

Poem of the Week

Mirror in February

by Thomas Kinsella

 

The day dawns, with scent of must and rain,

Of opened soil, dark trees, dry bedroom air.

Under the fading lamp, half dressed – my brain

Idling on some compulsive fantasy –

I towel my shaven jaw and stop, and stare,

Riveted by a dark exhausted eye,

A dry downturning mouth.

 

It seems again that it is time to learn,

In this untiring, crumbling place of growth

To which, for the time being, I return.

Now plainly in the mirror of my soul

I read that I have looked my last on youth

And little more; for they are not made whole

That reach the age of Christ.

 

Below my window the wakening trees,

Hacked clean for better bearing, stand defaced

Suffering their brute necessities;

And how should the flesh not quail, that span for span

Is mutilated more? In slow distaste

I fold my towel with what grace I can,

Not young, and not renewable, but man.

 

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Mirror in February” by Thomas Kinsella is a renowned Irish poem depicting the month as a time of quiet transition. It captures the scene of early spring, featuring “awakening trees” and “opened soil” while the speaker reflects on aging in the “mirror of his soul,” blending themes of natural growth with personal introspection. 

Stories and Tales

A Day in the Life of your Irish Ancestor: Midwinter, 1876

Céad Míle Fáilte – and welcome to your Letter from Ireland for this week. As we head towards the winter solstice here in County Cork, darkness falls by 4:30 in the afternoon. There’s a raw dampness in the air that makes the peat fire (or “turf fire” as we say here in Ireland) all the more welcoming when you step inside. How are things in your part of the world today?

Being just in from letting the animals out of the barn – this task got me thinking about how our ancestors started and finished their days during the dark winters. I’m warming my hands around a mug of Barry’s tea as I write, so do join me with a cup of whatever you fancy yourself as we start into today’s letter.

Note: I realise that many of the traditions I describe below applied to those in the Roman Catholic church – which made up over 95% of the County Galway population at the time. So, your own ancestors’ rituals may have differed slightly.

 

Midwinter: The Dolphin Household, County Galway, 1876.

This morning’s crisp darkness reminded me of the stories my mother used to tell us about winter life in her own grandparents’ farmhouse in east County Galway. The time would have been about 1876, and the eight children were like steps of the stairs aged from one to fourteen.

The day would begin before dawn, when her grandmother would carefully rekindle the turf fire that had been banked the night before. The skill of keeping the fire alive overnight was crucial – matches were precious, and every bit of fuel had to last through the winter months. This was both a practical and sacred morning moment – tradition held that if the fire went out completely, it was a sign of misfortune to come.

By first light, around 8am, the whole family would be up and moving. The men and older boys would head out to the cows, warming up with the animal body heat as they milked the cows and fed the animals. Every beast was precious during winter – the cattle, pigs, and chickens would all be carefully tended – they were the difference between survival and hunger when winter stretched so long.

Inside, the work was equally vital. The day’s first porridge would be bubbling in a pot hung over the open fire, made from oats grown and dried on the farm. Potatoes also would be set to boil – these were the staples that saw families through the lean months. Any meat was usually salted or smoked, hanging from the rafters, and inside the fireplace – carefully preserved to last until the next harvest.

 

If It Were a School Day…

The National School was about two miles away, and these winter mornings brought an extra flurry of activity for the school-age children. They would gulp down their porridge and wrap themselves in whatever warm clothes they had – but shoes were typically kept for a Sunday. Each child would carry a piece of turf for the schoolhouse fire – a “heating fee,” and as essential as any learning they’d do that day.

The walk to school was usually through the fields and could be bitter in midwinter. Each child would have a little bag with a book or two, and perhaps a piece of bread for their lunch.

In the one-room schoolhouse, the turf fire would be barely enough to keep the place heated. Children would sit close together for warmth, their feet often wet from the journey. The younger ones would practice their letters by tracing them in ash on stone, while older students might have a precious slate to write on. The schoolmaster would keep one eye on the lessons and another on the fire.

During the shortest winter days, children might arrive home with the sun already setting, just in time to help with the evening chores. Still, education was seen as a precious opportunity, worth every cold morning and wet walk through the fields.

 

If It Were A Sunday…

The rhythm of this winter day would change entirely if it fell on a Sunday. No matter how bitter the morning, the whole family would put on their Sunday best and set off walking to Mass at the church three miles away. My mother remembered how her grandfather would sometimes carry warm potatoes in his pockets – both to keep his hands warm on the long walk to church and to keep the children’s fingers from freezing as they clutched them. Needless to say, they were eaten well before the return journey!

Sunday Mass was more than just a religious obligation – it was the community’s main social gathering during these dark winter months. The priest would often make announcements about upcoming fair days or share news from neighbouring parishes. People would linger after the service, sharing their own news and the latest gossip.

Though animals still needed tending, the rest of Sunday was kept as a day of rest. No spinning or repairs were allowed as there was an old belief that any work done on Sunday would have to be undone in Purgatory. Instead, this was a day for visiting neighbours, teaching children, and perhaps enjoying a slightly better meal than usual – including a bit of meat if times weren’t too hard.

 

If It Were A Fair Day…

Winter fair days were vital events in our ancestors’ lives, and were usually held once a month in the larger towns. Even in the depths of winter, people would travel for up to 10 miles, often leaving before dawn to reach the fair. These weren’t just markets – they were essential gatherings that helped communities survive the winter months.

Farmers would bring whatever they could trade – perhaps a calf, some eggs, or excess butter they’d managed to save. The women might have knitted items or spun yarn to sell. The fair was where you could get needles, thread, maybe even matches if you had enough to trade. But more than goods, it was about information – finding out how other villages and townlands were faring, learning which families needed help, sharing news about upcoming weather or illness outbreaks  – among people or animals.

 

The Candles of Advent

Leading up to Christmas, during the season of Advent, my mother often commented on how they would have marked this time with special reverence. In the farmhouse window, the traditional large white candle was placed. It would not be lit until Christmas Eve by the youngest member of the family. The ritual of keeping a light burning during these darkest of days held deep meaning for our ancestors.

During Advent, the already-busy household would also take on extra tasks. The women would begin a thorough cleaning of the house. Every corner would be swept and every surface scrubbed. The children would be sent to gather holly and ivy for decorations, though these weren’t put up until Christmas Eve.

My mother also commented on how the ordinary winter evening prayers would be lengthened during Advent. The family Rosary would include special intentions, and children would be encouraged to make small sacrifices – perhaps giving up a portion of their evening meal for the Poor Souls in Purgatory. The four weeks of Advent were seen as a time of preparation, both spiritual and practical.

 

But Daily Life Continues…

As darkness fell early, the family would gather closer to the fire’s warmth. This was the time for stories, for passing down family history, for teaching young ones the old songs and traditions. My mother remembered how her grandparents would often tell tales of the fairies and other supernatural beings during these hours, teaching children to be respectful of the ancient ways, which must have had a special impact as they gazed out a dark window and heard a howling wind outside.

The last task of the day would be “putting out” the fire – though not completely. The precious embers would be carefully buried in ashes, keeping them alive through the night to be used the next dawn. As the family climbed into their bed boxes (often sharing body heat for warmth), they would say their own prayers, grateful for another day’s survival in the harsh winter months.

 

Each winter season was a test of preparation, community, and resilience. Neighbours helped neighbours, sharing what they could, for everyone knew that survival depended on working together. If someone’s fire went out completely, they could always go to a neighbour for an ember – being sure to repay the kindness at a future time.

Six of the eight siblings I mention above went on to emigrate to the USA and Canada – most before the age of twenty. I’m sure they brought many of their traditions and ways with them into their new households. How about your Irish ancestors – did they walk miles to the winter fairs? Do you know which market town they would have visited? Were there special Sunday traditions that were passed down through your family?

Have any winter customs survived in your family to this day? Do HIT REPLY and me know.

That’s it for this week,

How Brigid went from a Celtic goddess to Catholic saint

St. Brigid’s feast day on February 1 is also known as Imbolc, a celebration for the ancient Celtic goddess Brigid.

St Brigid\'s Day: A celebration that has its roots a long way back in pre-Christian times, some 6,000 years ago with parallels to Egyptian and Indian mythology.

St Brigid’s Day: A celebration that has its roots a long way back in pre-Christian times, some 6,000 years ago with parallels to Egyptian and Indian mythology. iStock

 

Spring in Ireland traditionally starts on St Brigid’s Day, February 1. However, this may not be entirely historically accurate, as it is a celebration with roots long before pre-Christian times, some 6,000 years ago, when no written tradition existed.

As was the case in many ancient cultures around the world, female deities ruled supreme, making the similarities between Egyptian mythology and Irish mythology quite remarkable.

For example, most people will be familiar with an Egyptian ritual from “The Book of the Dead” of Isis breathing life into the mummified corpse, but many may not know that the same scene is depicted in stone at the foot of a high cross in Ireland.

Brigid, the highly revered Celtic goddess, beloved by poets

Similarly, our Goddess had a sacred cow that suckled a king, the same as Queen Hatshepsut in Egypt. India and many other cultures revere the cow as a symbol of nurturing. In fact, up until the 12th century, children were baptized with milk in Ireland.

Fascinating or obvious, these ancient races relied on the land, so it is no wonder they revered the female goddesses that embodied and symbolized Mother Earth for them. The goddess had to be appeased and celebrated to ensure the fertility of the land, animals, and people.

Celtic mythology holds that the chieftains slept with the goddesses in a mating ritual that crossed the boundaries of physical and metaphysical, as these goddesses could shape-shift into birds and other mythical creatures. She could be “an old hag” in human form, standing at a crossroads, or the triple goddesses “Moriggan” in the tale of the Tain, or the “Banshee” in later years, foretelling death in a family.

When the Celtic goddess Brigid became a Christian Saint by the same name

Having infused tradition in Ireland with a mixture of reverence and fear for thousands of years prior to Christianity creeping into Ireland, it is highly understandable that our ancestors would have been a tad reluctant to banish her completely, which coincidentally is about the time she seems to have morphed into the Christian St. Brigid we know about today. Although the signs were there from the start that this was no ordinary mortal woman.

It is said that the Irish never let the truth get in the way of a good story. And so the story goes that when St. Brigid was trying to wrestle enough land from the high king of Leinster to build her monastery in Kildare, he said that she could have as much land as her cloak would cover. Whereupon Brigid laid down her cloak ,and it magically spread out to cover several hundred acres.

Beannachtaí na feile Bride – “greetings of the feast day of Brigid on you.” In other words, “Happy St. Brigid’s Day!”

 

For more from Susan Byron, visit www.irelands-hidden-gems.com.

* Originally published in 2016, updated in Jan 2026.

Pagan roots of St. Brigid’s Well in the West of Ireland

St. Brigid’s Well in Liscannor, Co Clare is one of the oldest wells in Ireland and legends say that it has healing powers.

St. Brigid’s Well in Liscannor, County Clare

St. Brigid’s Well in Liscannor, County Clare Ireland’s Content Pool

 

St. Brigid’s Well, located in Liscannor, Co Clare, and only a short distance from the Cliffs of Moher, is housed in an open stone house, or grotto, that serves as a gateway to the ancient cemetery on the hill above.

The well is regarded as a place of healing, and the grotto inside is lined with mementos, rosaries, prayers, and offerings left by pilgrims.

The peaceful sound of the well’s running water is also audible, and, traditionally, a sip of this water should be taken at the end of a visit to the shrine.

 

The graveyard above and behind the well is the final resting place of several mythical kings and clan leaders of Ireland. Still to this day, pilgrims celebrate Brigid’s roots by spending the pagan harvest festival of Lughnasadh in the circular sanctuary of this well.

St. Brigid’s Day, or Lá Fhéile Bríde in Irish, falls on February 1. It is also the day of the old Celtic festival of Imbolc. This ancient Celtic pagan feast marks the start of longer days and is one of the ‘quarter days’ of the Celtic calendar, which mark the mid-points between solstice dates as the earth’s journey around the sun.

In Irish folklore, Brigid and her sisters, also named Brigid, are a triple Goddess, and she is the goddess of higher ground, higher learning, and higher consciousness. She is the patron goddess of the Druids, and visible signs of Druid language and pagan worship are still seen in the well.

Unable to eradicate Brigid’s popularity among the Celts, Christendom renamed her Mary of the Gaels or Brigit, who became known as the foster mother of Jesus. They placed statues in her dedicated spaces and canonized her in the 5th century, making her a saint. Her symbolic cross made from rushes can be seen throughout the countryside.

* Originally published in 2022, updated in Jan 2026.

The origins and history of the surname MacCarthy

From royal dynasty to modern legacy: tracing the history of the MacCarthy clan.

What\'s in a name!? The history of the name MacCarthy.

What’s in a name!? The history of the name MacCarthy. Jay Sia

 

MacCarthy is probably the most common of all the Mac’s in Irish surnames. The name is most closely associated with counties Cork and Kerry.

Historically, the MacCarthy were the senior royal dynasty in the Eoghanachta clan group. Between the 6th and 10th centuries, the Eoghanachta ruled Munster, the richest province in Ireland. Their base was the Rock of Cashel, also known as “Cashel of the kings.”

The MacCarthy family name derives from a real historical figure – Carthy (Cárthach). Carthy was a bishop and king who combined in his person the authority of the church and state. In 1045, he died in an arson attack on his house. His sons and grandsons styled themselves Mac Carthy – literally “sons of.”

Other royal dynasties from the Eoghanachta that began to adopt fixed surnames include O’Callaghan, O’Donoghue, O’Donovan, O’Mahony, O’Sullivan, Macgillycuddy, and Moriarty. As late as the 1600s these families still recognised MacCarthy as the senior royal family in their wider clan group: in practical terms they paid him taxes; and they played a role in inaugurating each new MacCarthy ‘chief.’.

The head of the O’Sullivan gave a ‘white-rod’ to MacCarthy during his inauguration, to symbolise his role as ‘law-giver.’

In 1127-34, Cormac MacCarthy, Carthy’s grandson, built a church on the Rock of Cashel and dedicated it to his grandfather. ‘Cormac’s chapel’ survives to the present day, and is one of the earliest and finest ancient churches in Ireland open to visitors.

Under the native Irish (Brehon) laws, there was equal right to inherit within four generations. This not only gave rise to very many dynasties in the clan group, but it also gave rise to distinct branches in the MacCarthy family. The most important of these were the MacCarthy Mór kings of Desmond in Kerry; MacCarthy Reagh based in Carbery in West Cork; MacCarthy Muskerry, near Macroom in Co. Cork; and MacDonagh MacCarthy of Duhallow, on the border of Kerry and Limerick.

The MacCarthy were clever politicians – they made war or peace on their own terms, and often concluded peace settlements by marrying their sons and daughters to their political enemies. In the 1490s, Donal MacCarthy of Carbery married Lady Eleanor Fitzgerald, daughter of the earl of Kildare, “all but king of Ireland.”

In 1537, Lady Eleanor MacCarthy was one of the key figures behind the Geraldine League, set up after Silken Thomas and his five uncles were executed for rebellion. Eleanor MacCarthy kept safe the young Geraldine heir, appealing to friendships and alliances with Irish and English families. Under her protection, he was brought to France, where he was raised in safety.

The last MacCarthy king of Desmond was Donal MacCarthy Mor, who controlled Kerry between 1558 and his death in 1596. In 1565, Donal MacCarthy Mor was granted the English title of Earl of Clancar as an incentive to set aside Irish laws and customs.

Despite the gift of an earldom, MacCarthy Mor was ambiguous about English settlement in Kerry. In contrast, his daughter Ellen MacCarthy was quite certain about her own prejudices and refused to marry any of the English settlers in Ireland whom she dismissed as “mere English” and “men without pedigrees.” In 1588, Ellen MacCarthy married her cousin Florence MacCarthy Reagh in a secret midnight ceremony in Muckross Abbey.

In 1596, Donal MacCarthy Mor died, and there was a dispute over who should inherit the kingdom of Desmond: Ellen and her husband, or Ellen’s illegitimate half-brother Donal. Even before McCarthy Mor’s (Clancar) death, the Tudors indicated they had decided that McCarthy’s influence was over.

By the time the Tudor Conquest was complete, the power of the MacCarthys was broken in Munster. However, historical records show that descendants of some of the collateral branches of the McCarthy family survived.

There are over 2.7 million MacCarthy records on findmypast dating from the 1600s onwards.

* This article was originally published in 2014 and updated in 2026.

Why Can Ireland Feel So Empty?

Graphics added by Tommy Mac

Céad Míle Fáilte, and welcome to your Letter from Ireland for this week. Well, January is living up to its reputation here in County Cork with low grey skies, persistent drizzle, and fields so waterlogged that the farmers look thoroughly fed up with the whole affair. Still, there’s something quietly comforting about a proper Irish winter. It reminds us why we value a good fire and a strong cup of tea. I’m firmly in the Barry’s tea camp today – hot and bracing. How are things in your part of the world?

As I sit here looking out across the mist-softened hills, I’ve been turning over a question that came up during a conversation with a reader from Charleston in South Carolina, USA last week. She remarked on how “empty” a lot of Ireland feels compared to home. It’s an observation visitors often make, and it opens the door to a much bigger story.

So. I hope you’ll join me now with a cup of whatever you fancy as we start into today’s letter.

Why Can Ireland Feel So Empty?

At first glance, the comparison between my reader’s home state of South Carolina and Ireland is striking. The island of Ireland (all 32 counties, North and South) covers just over 32,000 square miles, almost identical in size to the state of South Carolina.

Today, South Carolina has a population of a little over 5.3 million while the island of Ireland has around 7 million people. So while the area is the same, the population are not identical. But here’s the deeper puzzle.

South Carolina is one state among fifty, and part of a continent whose population has expanded rapidly over hundreds of years. By comparison, Ireland is an entire island with thousands of years of continuous human settlement, landscapes dense with ancient monuments, and most notably, a global diaspora of 70–80 million people who claim Irish ancestry.

Given all that history, why can Ireland still feel so sparsely populated? To answer that, we need to travel a long way back.

From Ice Age to Iron Age: Ireland’s Early Population

At the time the last Ice Age loosened its grip around 10,000 BC, Ireland was empty of humans. At that point, rising sea levels had already separated it from Britain, so when the first people arrived around 8000 BC, they came by boat and not over land bridges.

These early hunter-gatherers lived lightly on the land, and their numbers were tiny, perhaps only a few thousand people spread across the entire island.

But everything changed around 4000 BC with the arrival of farming. Crops and domesticated animals allowed communities to settle, food supplies to stabilise, and populations to grow. These were the people who farmed areas like the Céide Fields in County Mayo and built monuments such as Newgrange, a structure that still astonishes us today.

Moving on. By the Bronze Age (around 2000 BC), Ireland may have supported 100,000–200,000 people. By the early centuries AD, the population is usually estimated at somewhere between 300,000 and 500,000, dispersed across small kingdoms and rural landscapes. This is the Ireland we know from tales of the Heroes and myths.

Medieval Growth – and Repeated Shocks

The early medieval period brought steady growth. Monasteries became centres of learning, agriculture, and trade. By around 1000 AD, Ireland’s population may have reached 700,000 to 1 million.

Despite Viking raids, Norman invasion, and recurring conflict, the long-term population trend remained upward. On the eve of the Plantation period, around 1600, Ireland most likely had about 1.4 million people.

Fast forward to the 17th century, a time of devastation. War, famine, and disease, particularly during the 1640s and 1650s, may have reduced the population by as much as 20%. Recovery followed, and by 1700 Ireland was home to roughly 2 million people.

The 18th Century Population Explosion

Then came one of the most dramatic population surges in Irish history. Between 1700 and 1800, the population doubled, from 2 million to over 4 million.

The main reason was the potato – the simple spud! Introduced in the late 16th century, this hardy South American crop could thrive in poor soil and produce astonishing yields. A small plot could feed a large family. As a result, land could be subdivided again and again among large families. Rural populations expanded rapidly, particularly to the west and south.

The coming of the potato to this island and other social factors kept the population numbers climbing:

1821: 6.8 million people on the island

1841: 8.2 million people on the island

Ireland was more crowded than it had ever been with millions living on the narrow edge of subsistence, and dependent on a single crop. They mostly crowded into parts of the country that we recognise as empty today to the south and west of the island.

An Gorta Mór: The Great Breaking Point

When potato blight struck across Europe in 1845, it exposed how fragile that system had become. The crop failed again in 1846 and 1847. What followed became known as “An Gorta Mór” or “The Great Hunger”.

Between 1845 and 1852, about one million people died from starvation and disease, while another 1.5 to 2 million emigrated, many never to return. The 1851 census records a population of 6.6 million, down from 8.2 million ten years earlier. Remember, that census may not have been the most accurate given the fact it was recorded at the tail end of the famine.

But the most profound change came after the famine. The land subdivision that I mentioned earlier had largely ended. Farms were consolidated and passed intact to a single heir. The rest of the family left. Emigration became not a crisis response, but a real choice and eventually a way of life.

A Century of Departure

The population decline continued for generations:

1901: About 4.5 million on the entire island

1961: Just 2.8 million in the Republic of Ireland (26 counties to the south)

Another poignant sample reference is that the entire population of County Mayo was in continual decline from 1845 all the way to 1971. Ireland lost roughly two-thirds of its peak population, and the outward flow continued well into the late 20th century.

Only from the 1960s onward did the numbers start to stabilise. European Economic Community membership, industrialisation, and later the Celtic Tiger years finally slowed – and then reversed – the long decline.

Even today, with about 7 million people on the island, Ireland has still not returned to its 1841 population level.

What the Landscape Is Telling Us

So when visitors say Ireland feels “empty,” they’re not wrong. Places often look like they were once populated but somehow emptied of people. Those abandoned cottages, long-silent townlands, and quiet valleys are the physical traces of a vast demographic collapse. When your family research shows siblings scattered across America, Britain, Australia, and beyond, you’re seeing the human version of the same story.

Which brings us back to South Carolina. Similar in size, not hugely different in population, but formed by opposite historical forces. South Carolina’s story is one of accumulation. Ireland’s, for more than a century, was one of dispersal. The Irish diaspora is not just a cultural phenomenon, but a population that might have lived here, had history unfolded differently.

Understanding these numbers might help explain why return visits to Ireland are so emotionally charged, and why genealogy can matter so deeply to many of us. It reconnects families separated not by choice alone, but by necessity.

Ireland today is growing again: confident, creative, outward-looking and welcoming of visitors. But it still carries the memory of that great emptying in its quiet places. Wherever we are in the world, we carry that history in our family trees.

Have you ever thought about Ireland’s population in these terms? Do hit reply with your thoughts and comments.

That’s it for this week.

Slán for now,

Mike.

On This Day: Derry civil rights marchers shot and killed on Bloody Sunday

On January 30, 1972 – now known as Bloody Sunday – British Paratroopers shot and killed more than a dozen civil rights marchers in Derry, Northern Ireland.

January 30, 1972: An armed soldier attacks a protestor on Bloody Sunday when British Paratroopers shot dead 13 civilians on a civil rights march in Derry City.

January 30, 1972: An armed soldier attacks a protestor on Bloody Sunday when British Paratroopers shot dead 13 civilians on a civil rights march in Derry City. Getty Images

 

It’s been more than five decades since Bloody Sunday in Derry, Northern Ireland, and many questions are still unanswered. 

This is a nonpartisan introduction to the day’s events for those who want to know more about what happened. If you’d prefer to listen to this, check out The Troubles Podcast, available wherever you get podcasts or by clicking here.

Background

It was 1969 in Northern Ireland, and violence between Nationalists and Unionists was escalating, and the Unionist government was losing control. To prevent this and assert the government’s authority, the British army was deployed to Northern Ireland. Initially, they were welcomed by some Catholics who saw them as a neutral force. At the time, the local police force, known as the Royal Ulster Constabulary, was considered to be biased against Catholics. It wouldn’t be long, though, before opinions would quickly change against the army.

Derry is the second-largest city in Northern Ireland. In 1969, the city was very poor, and there was a huge inequality between Nationalists and Unionists. Derry had a nationalist majority, but due to excessive gerrymandering and a number of discriminatory laws against Catholics, the city managed to maintain Unionist leadership in all the council roles. The city was poor, housing conditions were terrible, and Catholics wanted better conditions.

This is where the Northern Ireland Civil Rights Association (NICRA) comes into play. It was an organization established as a nonpartisan civil rights campaign and as an alternative to military operations. In the early days, there were some Unionists in NICRA, but as Sinn Féin and the Official IRA’s influence within the organization grew, it soon became primarily nationalist.

Their aims were:

  1. To defend the basic freedoms of all citizens.
  2. To protect the rights of the individual.
  3. To highlight all possible abuses of power.
  4. To demand guarantees for freedom of speech, assembly and association.
  5. To inform the public of their lawful rights.

At this time, internment without trial had been introduced in Northern Ireland. This meant that anyone suspected of belonging to a terrorist organization could be arrested on the spot. It was intended to completely wipe out the IRA, but a lot of innocent civilians were swept up as part of the operation, which saw the British army smash their way into some people’s homes to arrest individuals. The NICRA organized a number of marches against internment, even though marches were banned across Northern Ireland at this time, due to the threat of violence.

It was their march, which occurred on Sunday, January 30, 1972, that would make headlines around the world.

The British Army

The authorities in Derry decided to allow the march to continue but wanted the army to alter the route so it would remain in the Catholic part of the city. At this time, there were parts of Derry that were considered ‘no-go’ areas by the British Army. The main area was known as Free Derry. Road barricades had been erected to prevent military vehicles from getting through, and members of the IRA carried weapons out in the open.

Brian Cashinella, a journalist who worked for the Times, said of the situation there: “It became very clear that Free Derry had become unacceptable to the British Government in London and very embarrassing to the army in Northern Ireland. And they were going to do something about it, to get rid of this anomaly, this no-go area.”

Major General Robert Ford was the commander of land forces in Northern Ireland at the time and had promised tougher measures to address the lawlessness in Derry. These tougher measures came in the form of the first battalion of the Parachute Regiment. The Parachute Regiment was an elite-trained regiment of the British Army. They had a reputation for being heavy-handed and were considered significantly more severe, or tough that the regular British soldier. These soldiers were the ones deployed on the day of the march against internment on Sunday, January 30, 1972.

Major Ford expected rioting on the day and deployed the Parachute Regiment to deal with the rioters. Many have suggested that this was a psychological move to show control of the region.

Ivan Cooper, who was one of the organizers of the march on the day, described the paratroopers: “I also saw the paratroopers myself on a side street. They seemed to be hyped up. They were a different breed to what we had accustomed ourselves to in Derry. Tough, resolute and hyped up.”

Ivan was a staunch pacifist and had met with the leader of the Provisional IRA before the march, to confirm that they would not be armed men on the day. Ivan said: “I told him, that the march if it wasn’t going to be nonviolent, that unless I could receive assurances to that effect, that I would not be continuing to support it and I would use my influence to have it called off. I was contacted again and I was told that the Provisional IRA would give an undertaking that they would not be in the vicinity of the march on the Sunday.”

It wasn’t in the interest of the Official IRA and the Provisional IRA to launch an attack on this day, as they would have been blamed for any civilian casualties if they instigated violence.

British paratroopers take away civil rights demonstrators on Bloody Sunday, January 30, 1972. Credit: Getty

 

The March

It was a sunny afternoon when 10,000 to 15,000 people joined the march. The march began in the Creggan housing estate and then made its way down the Bogside, a largely Catholic area just outside Derry’s Old City walls.

There was a very relaxed atmosphere in the air, and many people joined the march just to catch up with friends or have a chat. Meanwhile, the British Army was setting up barricades.

The Army’s plan was to erect 26 sequentially numbered barricades, one on each street, that would cut off access to the city center by the protesters. Each barricade would consist of wooden knife rests, barbed wire, and concrete slabs. They would also have a number of British soldiers and two armored personnel carriers behind each barricade.

The plan was for the army not to attack the protesters as long as they stayed in the permitted areas. If any individuals tried to breach the barriers, then they were allowed to respond with rubber bullets, water cannons, and tear gas. There was also a plan to have a ‘scoop up’ operation, which would see the rioters arrested once they had separated themselves from the people marching.

The march continued down the Bogside until they neared the city center and began to approach the army barriers. Because of the barriers, the organizers changed the route, intending for the rally to take place at the Free Derry Corner instead. The paratroopers had set up camp in a derelict building on the side of barricade 14 and were hoping to outflank the protesters and launch an arrest operation.

It’s at this point that it is important to note that there are some drastically different narratives of what occurred after this.

There have been two enquiries into the events of the day, the Widgery Enquiry and the Saville Enquiry. Both of which will be referenced in this article. The inquiries took place 30 years apart and came to very different conclusions. The Widgery Inquiry took place directly after the shootings and many have argued that it ‘whitewashed’ the events which took place on the day and defended the soldier’s actions. 

The Saville Inquiry began in 1998 and took seven years to conclude. It was then released to the public in 2010. Over 900 people were interviewed and it was the biggest investigation in British Legal History, costing 195 million pounds. I will be referencing these inquiries throughout the rest of the account. 

Instead of continuing straight, the lorry then turned right to head towards the Free Derry Corner. Most of the crowd turned and followed the lorry but some continued down William St until they arrived at barrier 14. The crowd then jeered the soldiers and RUC members who manned the barrier but gradually thinned until some youths remained. The youths then began to throw stones at the troops, who responded with rubber bullets, water cannons, and tear gas. Exchanges like this were somewhat common at the time and rarely resulted in shots being fired by the soldiers.

Some individuals in the crowd noticed the paratroopers in the derelict building and just before 4 pm, they began throwing stones and bottles at them. In response, they opened fire, with real bullets. 15-year-old Damien Donaghy was throwing stones and was shot, but survived his injuries. John Johnson, 59, who was a passer-by, was also shot twice and died of his injuries four months later. The soldier who shot the two has claimed that the youths were throwing nail bombs, but no evidence of that has ever been found. A shot from a rifle was then fired at the soldiers, which hit a nearby drainpipe.

Then, at 15:55, Colonel Derek Wilford requested permission for 1 Para to “deploy sub-unit through barricade 14 to pick up yobbos in William Street/Little James Street.” Yobbo is a derogatory term for a young person.

They got permission for the ‘scoop up’ operation and at ten past four, the paras entered through barrier 14. Meanwhile, ten armored personnel carriers entered through barrier 12. This was the first time British troops had entered the Bogside part of Derry in daylight in six months and they had been briefed that they may be walking into an IRA ambush.

A reporter for The Times, Brian Cashinella then explains what happened next:

“Orders were being shouted at the back of me. You could hear the orders get on board get on board. And round the corner into Williams Street came these armored personnel carriers with lots of troops in the back. The back doors were open, the troops were very heavily armed with rifles. And I was standing next to General Robert Ford at the time who was a new commander. And he was waving his swaggering stick saying, go on the paras, go and get them, go on, go and get them. From then on it was mayhem.”

The sight of the vehicles caused panic in the crowd and the Saville report concluded “that while some civilians threw stones and bottles at the vehicles as they came into the Bogside, the general reaction of the crowd was to run away.”

Some of the crowd tried to flee but ended up stuck in the courtyard of the Rossville Flats. Warning shots were fired to disperse the ‘hostile crowd’ and then the Widgery report stated that the soldiers came under fire while arresting civilians in the crowd. They responded by shooting into the crowd. John Duddy, 17, was shot in the back and died of his injuries. Father Edward Daly was beside Duddy when he was shot and attempted to bring him to get medical attention. Video footage was captured showing Father Daly waving a blood-stained handkerchief at the soldiers while trying to get Duddy to safety. The Widgery report stated that John was most likely shot by Soldier V, who claims that he was firing at someone else. I say Soldier V because the identities of the soldiers have never been released and as of writing, some of them are still alive and their identities are protected so have historically been referred to as Soldier A, Soldier B, and so on.

 

A wounded man is carried from the street by civil rights marchers on Bloody Sunday, Jan.30,1972. Credit: Getty

 

The rest of the armored vehicles ended up on Rossvill Street and Kells Walk. At Kells Walk, the soldiers encountered men standing on a rubble barricade in the middle of the road, facing them. The soldiers claimed that these men were identified as gunmen and nail bombers and opened fire on them. Seven men were killed in this exchange.

William Nash was shot in the chest at the rubble barricade and killed. John Young and Michael McDaid ran to help William but were both shot in the face and killed. William Nash’s father, Alexander, ran forward to help his son and was shot, but survived. The Widgery report states that William’s father was shot with a low velocity round and claims that the wound was “inflicted by a civilian firing haphazardly in the general direction of the soldiers without exposing himself enough to take proper aim.”

Michael Kelly, Hugh Gilmore, Kevin McElhinney, and Patrick Doherty also were killed by soldiers. Two of them were shot in the back as they attempted to crawl away.

By this stage, a group of civilians were trying to get away from the street where the shooting was taking place. Soldiers D, F, G and H then confronted them in the central courtyard of Glenfada Park north. It was here a number of civilians were shot. James Wray, 22, Gerald McKinney,35, and William McKinney, 26, were all killed and a number of other civilians were injured. Gerald Donaghy,17, was shot in the stomach and mortally wounded.

Across from the Rossville Flats, a man lay injured and was calling out for help. Bernard McGuigan, 41, rushed over to his aid, waving a white handkerchief at the British soldiers. He was immediately shot in the head and killed. It is believed that Soldier F fired the gun that killed McGuigan. We will hear more about Soldier F later.

After the shooting had stopped, the mortally wounded Ger Donaghy was brought to a nearby house where he was treated by a civilian doctor. He was then put in a car and driven to a nearby hospital. On the way, the car was stopped by a British Military checkpoint, where the driver and other passengers were arrested. The wounded Donaghy was then brought by a soldier to an army first aid post where he was pronounced dead. It was then reported that four individual nail bombs were found on his body. The civilians who searched him, the soldier who drove him to the Army post, and the Army medical officer, all said that they did not see any bombs on him, which has led to speculation that they were planted by the army. The Saville Inquiry concluded that Donaghy probably had the bombs in his possession but was not about to throw them. He was not shot because he had the bombs, he was shot in the back as he was trying to flee the soldiers.

It was important for the British army to find evidence that they had been fired upon and that they were defending themselves. Otherwise, it would look like they massacred defenseless civilians. The Saville Inquiry found that no proof of gunfire or nail bombs being thrown at them.

The soldiers had been shooting for 18 minutes and 26 unarmed civilians had been shot. 14 of them died. No British soldiers were injured.

The Aftermath

In England, Bloody Sunday was discussed in the House Of Commons and the position of the army was that they had responded to attacks against them, though all non-military, eyewitness accounts on the day, mention how the soldiers had fired into an unarmed crowd.

People in the Republic of Ireland were absolutely furious with the events of Bloody Sunday. When the bodies of the victims were buried on the second of February, there was a general strike in the Republic. An angry crowd also burnt down the British Embassy in Dublin.

It has been argued that Bloody Sunday was the first event to really kick off the Troubles in Northern Ireland. There had been plenty of violence before but this was different. This was the mass killing of civilians by soldiers and in full view of the media. It fueled hostilities on the nationalist side and led to an uptick in the number of people joining Nationalist paramilitary organizations. The Original IRA and Sinn Féin were moving towards Marxism at this time, which paved the way for a surge in membership to the Provisional IRA among disaffected and angry young people.

The soldiers who were interviewed all had detailed recollections of being fired upon first but most of these accounts have since been discredited. There have been accounts of one individual firing a revolver at the soldiers before civilians in the crowd ushered him away.

The attitude towards the soldiers is very different in the two Inquiries. The Widgery Inquiry states of the soldiers involved:

“Those accustomed to listening to witnesses could not fail to be impressed by the demeanor of the soldiers of 1 Para. They gave their evidence with confidence and without hesitation or prevarication and withstood a rigorous cross-examination without contradicting themselves or each other. With one or two exceptions I accept that they were telling the truth as they remembered it.”

Then, 30 years later, the Saville Inquiry concluded:

“In the course of the report, we have considered in detail the accounts of the soldiers whose firing caused the casualties, in the light of much other evidence. We have concluded, for the reasons we give, that apart from Private T many of these soldiers have knowingly put forward false accounts in order to seek to justify their firing.”

The Saville came to the conclusion that the soldiers lost their self-control. It said:

“In this belief soldiers reacted by losing their self-control and firing themselves, forgetting or ignoring their instructions and training and failing to satisfy themselves that they had identified targets posing a threat of causing death or serious injury … our overall conclusion is that there was a serious and widespread loss of fire discipline among the soldiers of Support Company.”

The Saville Report

When the Saville report was released to the public on June 15, 2010, thousands of people walked the same route in Derry that the marchers did 38 years earlier. They held photos of the individuals who lost their lives in the attacks and copies of the Widgery report were ripped up.

The Saville report made a number of conclusions:

  • The soldiers should have never been ordered to enter the Bogside.
  • Five British Soldiers shot at civilians who they knew did not pose a threat.
  • Two British Soldiers shot at civilians “in the belief that they might have identified gunmen, but without being certain that this was the case”
  • The soldiers fired first after hearing warning shots fired by Lieutenant N, believing the IRA to be responding to them entering the Bogside.

Soldier F

Families of the victims have continued to campaign for justice for their loved ones. In 2019, Soldier F was charged with two counts of murder, in the case of James Wray and William McKinney, who were both shot in the back. He was also charged with four counts of attempted murder. In December 2024, Soldier F pleaded not guilty to the two attempted murders; a trial date is pending.

Many Unionists still voice their support for the paratroopers and, in particular, Soldier F. There have been a number of incidents where the flag for the Parachute Regiment has been flown in Northern Ireland, as a sign of defiance against Nationalists and support for the troops involved in Bloody Sunday.

After the release of the Inquiry, the British Prime Minister at the time, David Cameron, apologized on behalf of the British government, saying:

“I am deeply patriotic. I never want to believe anything bad about our country. I never want to call into question the behaviour of our soldiers and our army, who I believe to be the finest in the world. And I have seen for myself the very difficult and dangerous circumstances in which we ask our soldiers to serve. But the conclusions of this report are absolutely clear. There is no doubt, there is nothing equivocal, there are no ambiguities. What happened on Bloody Sunday was both unjustified and unjustifiable. It was wrong.”

*Originally published in January 2023. Updated in January 2026.

This article was submitted to the IrishCentral contributors network by a member of the global Irish community. To become an IrishCentral contributor click here.

Céad Míle Fáilte, and welcome to your Letter from Ireland for this week. Here we are on February 1st, the beginning of spring and also St. Brigid’s Day here in Ireland, a day that has taken on new significance in recent years. As I write from County Cork, there’s a brightness in the air that feels fitting for a saint long associated with renewal and the turning of the seasons. How are things wherever you’re reading from today?

I’m sipping on a cup of Lyons’ tea as I write, and I hope you’ll join me with whatever you fancy as we explore something close to my heart. Let’s look at a name that once defined Irish womanhood, but has mostly disappeared from modern Irish birth registers.

Already a Green Room Member? You can comment on this letter in the Green Room forum here.

A Name That Once Defined Irish Womanhood

I recently received the following message from a Bridget in London:

“Hi Mike, I was named after my grandmother who was Bridget Mary, my great-aunt was known as Bridie, and my mother’s godmother was called Delia – all variations of the same name I do believe. Yet my own daughters have never met another Bridget their age! What happened to this once-loved Irish name? I believe that St. Brigid’s Day has become a public holiday in Ireland, and I’d love to understand the history behind it.”

Bridget, London, England.

Bridget, your question touches on something remarkable, namely the rise, dominance, and near-disappearance of one of Ireland’s most significant female names. Your family’s naming pattern perfectly captures how widespread Brigid once was, and you’re absolutely right to notice how rare it has now become.

The name comes from the Old Irish “Brighid”, meaning “the exalted one” or “the high one.” Long before Christianity reached Ireland, Brigid (the more usual spelling here in Ireland) was the name of a powerful pre-Christian goddess – associated with poetry, healing, fertility, and smith-craft, and said to be a daughter of King Dagda.

But her presence wasn’t just confined to stories and myth. Brigid’s name is woven into the Irish landscape itself – in the form of rivers, wells, and sacred places that long predate written records. Across Ireland, many rivers are called the “River Bride”, including those in Cork, Tipperary, Waterford, Kilkenny, Wicklow, and beyond. These are not coincidences. In the pre-Christian worldview, rivers were living entities, often female, and closely linked to fertility, protection, and sovereignty. To name a river after Brigid was to place it under her guardianship.

The same is true of Brigid’s holy wells, which are found in large numbers across the island. Many were revered long before Christianity and were later rededicated to St. Brigid rather than suppressed. Even today, offerings, and prayers continue at these wells around St. Brigid’s Day – a quiet continuity stretching back thousands of years.

When Christianity arrived, much of this older reverence was absorbed into devotion to St. Brigid of Kildare, who founded her monastery in the 5th century and became known as “Mary of the Gael.” Few figures in Irish history sit so clearly at the meeting point of Ireland’s pagan and Christian traditions.

The Name’s Long Ascendancy

For centuries after St. Brigid’s lifetime, the name was regarded as especially sacred, and used sparingly. That caution faded over time and by the 18th and 19th centuries, Bridget had become one of the most common female names in Ireland, particularly among Catholic families.

The name became so widespread that “Bridget” was sometimes used as a generic label for Irish women, much as “Paddy” was applied to Irish men. During and after the Great Famine, hundreds of thousands of Irish women emigrated, particularly to North America, many carrying the name with them.

Between the mid-19th century and the early 20th century, women made up roughly half of Irish emigrants – unusually high by international standards, and in some decades outnumbering men. Many found work as domestic servants in American households. By the early 1900s, a very large proportion of Irish-born employed women in the United States worked in domestic service. As a result, “Irish Bridget” entered American speech – sometimes affectionately, sometimes dismissively – reflecting both how common the name was and how visible Irish women had become in domestic work.

A Name of Many Forms

As you probably know from family history research, tracking an ancestor with the name Bridget can be both familiar and frustrating. The Irish forms include Bríd, Brighid, and Bride. Anglicised versions appear as Bridget, Brigid, Bridgit, and Bridgett. Then come the diminutives: Bridie was perhaps the most common, but Biddy, Biddie, Bride, and Brideen also appear frequently in records and oral memory.

Some variants catch people by surprise. Depending on region and period, a Bridget might also appear as Breda or Breeda (particularly in Ulster), Bedelia, Bessie, or even Delia or Dilly. In the United States, some women chose alternative names altogether, either informally or officially, to soften negative Irish associations.

The name also developed close cousins elsewhere in Europe – but not always through the same tradition. In France, Brigitte emerged as a Christian form with clear linguistic links to Brigid. In Scandinavia, however, names such as Birgitta, Birgit, and Britt followed a different path. Their popularity comes from devotion to St. Birgitta of Sweden (1303–1373), a medieval mystic and reformer canonised in 1391.

Although the Irish Brigid and the Scandinavian Birgitta ultimately share very ancient linguistic roots meaning “high” or “exalted,” they belong to distinct religious and cultural traditions. For genealogists, this distinction matters: a Birgitta in Sweden almost always points to the Swedish saint, not to Ireland.

What the Numbers Show

When the CSO began publishing baby-name data in 1964, Bridget ranked as the eighth most popular girls’ name in Ireland, with 595 registrations that year. The alternative spelling of Brigid reached its own peak shortly after, in 1965, with 293 registrations.

Both forms remained common through the 1960s and much of the 1970s. In fact, Bridget did not fall out of the top 100 until 1998, meaning many women now in their late twenties or early thirties still grew up knowing at least one Bridget at school.

But after that, the decline was steep. By the late 2010s, annual registrations for Brigid/Bridget had dropped into the low double digits, and in some years fell below the threshold for publication. The shorter Irish form Bríd peaked in 1980, and then gradually faded. Other variants such as Breda followed similar arcs, rising briefly before falling out of common use.

Why Did It Fade?

No single factor explains the name’s disappearance, but its sheer prevalence probably worked against it. When every grandmother, aunt, and neighbour shares the same name, parents naturally look elsewhere. Social change played a role too: as Ireland modernised and outward-looking identities replaced older rural and religious norms, naming fashions shifted accordingly. By the late 20th century, Bridget sounded old-fashioned to many ears.

And yet, fashions turn.

The introduction of St. Brigid’s Day as a public holiday in 2023, Ireland’s first national holiday named after a woman, has prompted renewed interest in her story. Some parents now choose Brigid as a middle name, honouring heritage without committing to what they perceive as a heavy first name.

Finding Brigids/Bridgets in Your Family Tree

If you’re researching Irish ancestry, here’s a rule of thumb: assume there’s a Bridget somewhere in the family. Statistically, you’re probably right. When searching records, think broadly. A woman baptised as Brigid may appear as Bridget in civil records, Bridie in census returns, and Biddy in family correspondence. Always check nickname columns, and never assume a different name means a different person.

Traditional Irish naming patterns can also help. If a Bridget appears as the first or second daughter, she may point you directly to a grandmother or great-aunt in the previous generation.

And remember too that sometimes the clues lie beyond people: a nearby holy well, a River Bride flowing past ancestral land, or a local pattern day can hint at a long-standing devotion to Brigid in a particular place.

Looking Ahead

So, will Bridget return to fashion? Naming fashions are famously cyclical – names that were once considered impossibly old-fashioned often re-emerge with a new kind of charm.

What we can say with certainty is this: for at least two centuries, no name was more closely associated with Irish women than Bridget. It carries the echo of an ancient goddess, the sanctity of a national saint, the flow of rivers across the land, the quiet power of holy wells, and the resilience of emigrant women who carried the name far beyond Ireland’s shores.

So, Bridget in London, when you look at your Bridget Mary, your Bridie, and your Delia, you’re seeing Irish history written across generations – and three versions of one enduring name.

And how about the rest of our readers: do you have Bridgets, Bridies, or Bríds in your own family tree? I’d love to hear about them in the comments section below.

Happy Saint Brigid’s Day – Lá Fhéile Bríde sona duit.

Slán for now,

Mike

News From Ireland

Ancient Order of Hibernians slams new board game

for trivializing the Great Hunger

The largest Irish Catholic organization in America has voiced strong opposition to a proposed tabletop game that turns one of history’s greatest tragedies into a competitive hobby.

A promotional image for Compass Games proposed board game \"The Great Hunger\".

A promotional image for Compass Games proposed board game “The Great Hunger”. Kickstarter

 

The Ancient Order of Hibernians (AOH) has issued a formal statement criticizing Compass Games for its upcoming title, “The Great Hunger.” The organization argues that reducing a catastrophe that claimed over one million lives to a game format is a profound lapse in judgment.

The AOH issued a statement criticizing Compass Games for its planned release of The Great Hunger board game saying that the idea reduces a human catastrophe to a competitive exercise.

The Irish organization expressed both sadness and outrage at the announcement. While acknowledging that the game’s designer, Kevin McPartland, has suggested an intention to educate Americans through the medium of a game, the organization questioned whether an event that resulted in the deaths of at least one million people by starvation and the forced emigration of another million should be gamified at all.

“We do not doubt that there may be a kernel of good intention here,” said Neil F. Cosgrove, National Anti-Defamation Chair of the Ancient Order of Hibernians.

“But good intentions do not excuse poor judgment. Some human catastrophes—particularly those involving mass death through hunger and forced displacement—should never be reduced to a game.”

Mr. McPartland has publicly stated, “I do not expect a single Irish person to buy this game,” and has instead presented it as an educational tool for Americans.

According to the AOH, the game’s own promotional materials reveal a troubling misunderstanding of the historical realities they claim to teach.

Promotional descriptions portray early 19th-century Ireland as a society of tenant farmers and field hands “thriving” on a “wonder crop,” the potato. The AOH strongly rejected this framing as historically indefensible.

“The people of Ireland were not ‘thriving,’” Cosgrove said.

“Centuries of dispossession, land confiscation, and discriminatory laws had forced the native population onto ever-smaller and more marginal plots of land. The potato was not a miracle of prosperity; it was the last fragile buffer against starvation.”

 

An illustration of Bridget O'Donnel and her children, Great Hunger survivors, in the Illustrated London News, December 22, 1849.

 

Ireland had already endured numerous subsistence crises and localized famines prior to 1845—clear warnings that the population was living on the edge of disaster. Only months before the arrival of potato blight, the British Parliament’s own Devon Commission reported that it was “impossible adequately to describe” the “privations” of Irish labourers, noting that in many districts their only food was the potato, their only beverage water, and that even a bed or blanket was considered a luxury.

“Parliament had been warned,” Cosgrove said. “Its own commission documented a society living with no margin for error. To suggest that Ireland’s Great Hunger suddenly emerged from a period of comfort or abundance is not education—it is distortion.”

 

Inside the coffin ships.

 

While games can sometimes serve as a stimulus to learning, the AOH stated that education must begin with accuracy and moral seriousness. The decision to frame survival during the Great Hunger as a form of “winning” profoundly misunderstands the lived reality of those who endured it.

“Those who arrived in America aboard coffin ships did not feel they had ‘won,’” Cosgrove said.

“Survival was not a victory. It was trauma carried across generations. The ability to exist is the most basic of human rights—it is not a prize to be awarded.”

Irish-American musician who taught Steve Martin contertina

to compete in Seán O Riada Bonn Óir Competition

The Seán Ó Riada Gold Medal competition is a prestigious traditional music competition that focuses on a different instrument every year over a four-year cycle.

Caitriona Fee.

Caitriona Fee.

 

 Seán O Riada Bonn Óir Competition takes place on Friday 23 January at the Rochestown Park Hotel, Cork and will be broadcast live on RTÉ Raidió na Gaeltachta on the programme Cuireadh Chun Ceoil, presented by Peadar Ó Riada from 7pm. 
 
The Seán Ó Riada Gold Medal competition is a prestigious traditional music competition that focuses on a different instrument every year over a four-year cycle. This year focuses on metal reed instruments including the accordion, concertina, and harmonica. The winner will be presented with a bespoke gold medal designed by Niamh Utsch, and a cash prize of €2,500.

This year’s competition features competitors from all corners of Ireland, as well as two musicians from the US, taking part in the final.

One of those American finalists, New York Concertina player Caitríona Fee, is also a talented music teacher and counts the well-known actor Steve Martin among her former pupils. She said she had the privilege of teaching Steve Martin the concertina for several seasons of the TV show Only Murders in the Building. Caitrióna lives in Virginia and teaches the concertina and coaches céilí bands for the Baltimore Irish Music School.

 

Colin Kadis.

 

The remaining 13 contestants come from all corners of Ireland, with two coming from Northern Ireland, both from Armagh, one playing concertina and the other the accordion.

The competition has been running since 2010 and is renowned for attracting a large number of talented musicians from Ireland and overseas. Organised byCuireadh Chun Ceoil presenter Peadar O Riada, this year’s judges are the renowned concertina player Mary McNamara and accordion players Johnny Óg Connolly and Danny O Mahony.

Event organiser and presenter Peadar Ó Riada said that “we are very pleased that the competition is going from strength to strength with entrants from all over the world and two American finalists in the competition this year. The standard is very high and we are particularly happy to see the younger generation attending the concert every year, even when their own instrument doesn’t feature, they come back to meet up with each other and to play in the music session afterwards.”

Tickets for the event can be bought at the door for €10, and those attending the concert can avail of a special room rate at the Rochestown Park Hotel on the night.

The Seán O Riada Bonn Óir Competition will be broadcast live on RTÉ Raidió na Gaeltachta on Cuireadh Chun Ceoil, presented by Peadar Ó Riada from 7pm. The competition will also be streamed live on Facebook @rternag.

Ireland boosts Holocaust education in every secondary school

Minister Helen McEntee has announced a new initiative to provide funding for expanded learning resources about the Holocaust across the country.

The Minister for Foreign Affairs and Trade, Helen McEntee.

The Minister for Foreign Affairs and Trade, Helen McEntee. RollingNews.ie

 

Ireland is taking a significant step in historical education by ensuring that every secondary school student has access to comprehensive resources about the Holocaust. Minister for Foreign Affairs and Trade Helen McEntee recently unveiled this initiative to strengthen the curriculum and promote a deeper understanding of this global tragedy. The announcement coincides with International Holocaust Memorial Day.

The Minister for Foreign Affairs and Trade, Helen McEntee TD, has announced that Ireland will provide funding for increased Holocaust education, including virtual tours of the Auschwitz Museum and Memorial, to be made available to every secondary school in Ireland.

Ireland will provide €100,000 to the Auschwitz Birkenau Foundation to support its Holocaust Education programme. This programme will be made available to secondary schools across Ireland as part of the Government’s commitment to increasing Holocaust education and awareness.

Minister McEntee said: “Today, on Holocaust Memorial Day, we pause to remember the horror of the Holocaust, and honour the memory of the six million Jews who were murdered by the Nazis, as well as the Roma, persons with disabilities, those persecuted for their gender identity or sexual orientation, or for their political or religious beliefs.

“A critical part of that is ensuring that the Holocaust is never forgotten. Today, I am announcing funding of €100,000 for the Auschwitz Birkenau Foundation to support its vital educational work. This educational work will be made available to every secondary school in Ireland, more than 600 schools. Young people across Ireland – and the rest of the world – must be exposed to the brutal reality of the Holocaust.

“Holocaust education remains a crucial tool in helping our students and all in society grasp the murderous scale of the Holocaust and the ways we can prevent it occurring again. I am working with Minister for Education and Youth, Hildegarde Naughton, to ensure our young people grasp the murderous scale of the Holocaust and the ways we can prevent it occurring again.

“This is particularly important given the deeply worrying trends identified in a recent survey carried out on Holocaust Awareness and Education in Ireland.’’

Welcoming the announcement, Minister Naughton said: “It is vital that the horror of the Holocaust is never forgotten or diminished. The work of the Auschwitz Birkenau Foundation keeps the memory and lessons of the Holocaust alive. It is so important for this to be made available to all secondary schools in Ireland. I would encourage teachers, as well as parents, to engage with young people so they understand the scale and brutality of the Holocaust.”

The Auschwitz-Birkenau Foundation

The Auschwitz-Birkenau Foundation is a non-profit created to secure the long-term preservation of the Auschwitz-Birkenau Memorial by creating a Perpetual Fund, financing conservation of the authentic camp remains, supporting the State Museum, and funding education about the Holocaust.

The Department of Foreign Affairs and Trade have provided grant funding to the Auschwitz Birkenau Foundation for a number of years. The grant of €100,000 represents a significant increase on previous funding, demonstrating our strong commitment to Holocaust Education in line with our membership of the International Holocaust Remembrance Alliance.

The programme for Government commits to giving effect to the International Holocaust Remembrance Alliance (IHRA) Working Definition of Antisemitism and to the implementation of the EU Council Declaration of October 2024 on Fostering Jewish life. Holocaust Awareness and Education is an important element of these commitments.

Storm Chandra victims to get emergency cash

as Taoiseach steps in with support

Flood-hit families and businesses are set to receive emergency cash support after Storm Chandra wreaked havoc across large parts of the country, the Taoiseach has confirmed.

Storm Chandra caused flooding in Rathfarnham, Dublin.

Storm Chandra caused flooding in Rathfarnham, Dublin. RollingNews.ie

 

Speaking in the Dáil last night, Micheál Martin pledged immediate payments and assistance, with special support schemes being rolled out for both households and local businesses left reeling from the floods.

He said the worst damage had been recorded in Dublin, Wicklow, Wexford and Cork, with towns including Bunclody and Enniscorthy suffering severe flooding, as water poured into homes, and shops and streets were turned into fast-flowing rivers.

Local authority crews are already on the ground this morning, dealing with the devastation, while the Department of Social Protection is issuing Emergency Response Payments to families facing unexpected costs in the storm’s aftermath.

Meanwhile, the business and community support scheme is being activated to help struggling firms get back on their feet as cleanup efforts continue.

 

Thousands remain without power this morning as the aftermath of Storm Chandra is felt across the country, with fallen power lines leaving around 2,500 homes, farms, and businesses still without electricity.

Engineers are racing to restore supply, but disruption is still widespread as crews battle dangerous conditions and storm damage in hard-hit areas.

 

The River Dodder in Dublin flooded during Storm Chandra.

 

Communities around the country are trying to pick up the pieces of homes and businesses impacted by Storm Chandra over the past two days, with the East and Southeast the worst-affected areas.

Counties Dublin, Wicklow and Wexford saw the most damage to infrastructure, with torrential rain and flash floods taking communities by complete surprise in the early hours of Tuesday morning, causing homes to flood right across the South-East in areas that were prepared for the storm, but not for the ferocity of what came.

 

Some of the areas which were worst hit by the floods saw almost half of their average rainfall for January fall in just 24 hours.

Dublin’s Phoenix Park was deluged by a staggering 40mm of rain in just 24 hours, nearly two-thirds of January’s usual rainfall dumped in a single day as Storm Chandra soaked the country.

Across Ireland, rivers surged to near-record levels not seen in the past two decades, sparking fresh flood fears in already saturated communities.

In Wexford, the River Slaney at Enniscorthy rose to within inches of the devastating levels reached during the infamous Storm Frank floods of ten years ago, which tore through the town and left widespread destruction in their wake.

Despite years of warnings and calls for urgent flood defences, locals say promised protections are still nowhere to be seen, leaving towns once again on edge as more rain is forecast for already saturated ground and high river levels.

 

Last night, Taoiseach Micheál Martin promised immediate financial support for people and communities hit by flooding and damage to homes and businesses caused by Storm Chandra.

He confirmed that the Government would be making these payments available immediately to assist households with urgent needs after severe damage caused by floodwaters.

Mr Martin outlined that the Department of Social Protection’s Emergency Response Payment is now open to people whose homes were damaged. This payment, available from today, will provide assistance for immediate needs in the aftermath of the storm.

He also promised that the business and community support scheme will also be up and running by the Department of Enterprise, Tourism and Employment, to help business owners and community groups on the ground affected by the devastating floods.

Meanwhile, the weather forecast for the rest of the week remains unsettled, with further rain expected, some of it heavy, and more flooding in parts of the country.

Met Éireann says today (Wednesday) will be cloudy and damp with some patchy drizzle. Scattered showers will move over Munster and south Leinster later. Elsewhere, a mix of cloudy periods and sunny spells will develop with just a few passing isolated showers. Southerly breezes and highs of 8 to 11 degrees.

* This article was originally published on Extra.ie.

Michael Flatley “absolutely delighted” to win

“Lord of the Dance” legal dispute

The judgment in Michael Flatley’s favor comes the week before

“Lord of the Dance” steps into its 30th anniversary run in Dublin.

September 24, 2025: Michael Flatley at a press conference in Dublin, announcing details of the 30th anniversary celebrations of \"Lord of the Dance.\"

September 24, 2025: Michael Flatley at a press conference in Dublin,
announcing details of the 30th anniversary celebrations of “Lord of the Dance.” RollingNews.ie

 

Irish dance superstar Michael Flatley beat a legal bid in Belfast to block his involvement in upcoming productions of “Lord of the Dance” on Thursday, January 29.

Chicago native Flatley had been sued by Switzer Consulting Ltd, which claimed the Irish dancer was in breach of an agreement for it to run “Lord of the Dance.”

Switzer Consulting had sought a court injunction to bar Flatley from any role in the worldwide 30th anniversary tour of the show, which is set to step off in Dublin next week on February 5.

On Thursday at the Chancery Court in the Royal Courts of Justice in Belfast, Justice Simpson said he was “satisfied that damages are an adequate remedy for the plaintiff [Switzer] and that the money is available to pay for any damages sustained.”

Justice Simpison discharged a temporary injunction that had been secured against Flatley. He added that “trenchant and quite personal” allegations had been made on both sides.

“I won’t be in the car 10 seconds, and I’ll be calling all my dancers, all of the cast and crew.

“All their families have flown in, and we’re going to lift the roof on Thursday.

“This will be the greatest version of this show that you will ever see.

“I’m absolutely delighted.”

Asked if he was back in control of the “Lord of the Dance” production, Flatley said: “Yes, 100%.”

 

30 years of “Lord of the Dance”

Flatley helped usher Irish dance into the mainstream when he starred alongside fellow Irish American Jean Butler in the “Riverdance” interval act during the 1994 Eurovision Song Contest.

Flatley went on to create, choreograph, produce, and star in “Lord of the Dance,” which debuted in July 1996 at the Point Theatre in Dublin.

The Irish dance show was a huge success and went on to sell out more than 1,000 venues worldwide, and has been seen by more than 60 million people in 60 different countries.

 

Celebrate St. Brigid’s Day at these heritage sites in Ireland

A number of special St. Brigid’s Day events at heritage sites in Ireland have been announced.

A St. Brigid\'s Cross

A St. Brigid’s Cross Ireland’s Content Pool

 

Ireland’s Office of Public Works (OPW) has announced a number of events taking place at its locations nationwide to celebrate St. Brigid.

February 1 marks the celebration of Lá Fhéile Bríde. This was an important festival in Irish folk tradition, celebrating femininity, blessings, and protection. St. Brigid’s day also marks the beginning of Spring.

From tours to demonstrations, there is something for all to enjoy this St. Brigid’s Day at Ireland’s OPW sites.

Clonmacnoise Visitor Centre in Co Offaly is offering visitors the opportunity to create their own St. Brigid’s crosses. Materials and step-by-step instructions will be provided to guide participants through the process. Colouring sheets and activity worksheets will be available for young aspiring artists to enjoy.

The National Botanic Gardens in Glasnevin, Dublin invites visitors to explore the folklore and mythology surrounding Brigid while witnessing the first signs of Spring in the beautiful gardens. Visitors can learn all about St. Brigid at the ‘Brigid’s day: History, Mystery and Magic’ tours, which are running from January 31 to February 2. Tickets are €5; booking is essential.

Why not celebrate spring and enjoy live tunes at the Botanic Gardens from Ireland’s finest composers at ‘The Irish Composers Collective: Sounds of Spring’ on Sunday, February 1. Tickets are free; booking is essential.

St Brigid Cross making demonstrations are also being held in the National Botanic Gardens on February 1. Visitors are encouraged to try their hand at making St. Brigid’s crosses. Come and see the technique behind making the traditional Brigid’s cross with step-by-step guidance, using fresh rushes. Tickets are free.

The Main Guard in Clonmel, Co Tipperary is hosting an informative presentation about St. Brigid on Saturday, January 31. Visitors can enjoy the activities on offer and learn more about St. Brigid’s legacy.

On February 2, the Custom House Visitor Centre in Dublin will be hosting the Saint Brigid’s Day Women’s Tour, celebrating the women of the Custom House throughout history. Entry is free but must be booked through Eventbrite.

For more information and a full list of events, visit HeritageIreland.ie.

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Tír na mBláth is one of hundreds of branches throughout the world of Comhaltas Ceoltóirí Éireann (CCÉ) pronounced “kol-tus kyol-tori air-in“, the largest group involved in the preservation of Irish music, dance and song.

Our board and membership is made up of Irish, Irish descendants, and all those who support, celebrate and take pride in the preservation of Irish culture.

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