By M. Mianowski
Representations of the Irish panorama in modern literature and the humanities, this quantity discusses the commercial, political and environmental concerns linked to it, wondering the myths in the back of Ireland's panorama, from the 1st Greek descriptions to provide day submit Celtic-Tiger structure.
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1990) Pagan Past and Christian Present in Early Irish Tradition (Maynooth: An Sagart). Meslin, M. (1986) ‘Rencontre de religions et acculturation’ in P. MacCana and M. Meslin (eds) Rencontres de Religions, Actes du colloque du Collège des Irlandais tenu sous les auspices de l’Académie Royale Irlandaise (juin 1981) (Paris: Les Belles Lettres) pp. 15–24. Ó Concheanainn, T. (1981–2) ‘The Three Forms of Dinnshenchas Érenn’, Journal of Celtic Studies, III, 88–131. 38 Irish Contemporary Landscapes in Literature and the Arts Ó Concheanainn, T.
1983) ‘Irish Origin Legends and Genealogies: Recurrent Aetiologies’ in T. ) History and Heroic Tale: a Symposium (Odense: Syddansk Universitetsforlag) pp. 51–96. Ó Cróinín, D. (1995) Early Medieval Ireland: 400–1200 (London: Longman). O’Cróinín, D. ) (2005) A New History of Ireland (Oxford: Oxford University Press). Raftery, B. (2005) ‘Iron Age Ireland’, in D. O’Cróinín, A New History of Ireland (Oxford: Oxford University Press) pp. 134–81. Richter, M. (1999) Ireland and her Neighbours in the Seventh Century (Dublin: Four Courts Press).
A crucial factor in the study of the dindshenchas is to understand its date – or rather, the period in which it was formalized – and thus its context (Ó Concheanainn, 1981–2, pp. 88–131; idem, 1982, pp. 85–98). Indeed, it plays a decisive part in solving some of the questions raised by the rest of senchas. As a symbol of the later acculturation process between the established Irish clergy and the lingering pagan teachings and of the deep roots of senchas in Irish minds, identity and landscape, it plays a very powerful role on the literary scene of the Middle Ages in Ireland and deserves to be understood in this light.