All posts by richard

  • May 13, 2013

    St John’s Well, Newhall, Clare

    St. John’s Well, adjacent to the ruins of Killone Abbey, sits on the bank of Killone Lake. The well seems to have been linked to eye cures, being originally attributed to giving sight to a blind man. The main pattern day was 24th June; this would make sense as it is near the feast of St John (and the summer solstice). A old route from Ennis to the well, called the Rocky Road or the Pilgrim’s Road, was used by devotees – sections of it still remain.

    Approaching the well from the ruined monastery, It is nestled between the northern end of the lake and a wooded incline. You only notice the site when you are very close.

    Approaching the well from the ruined monastery, It is nestled between the northern end of the lake and a wooded incline. You only notice the site when you are very close.

    Numerous features have been added to the site, including the statue of saint John over the well and the shrine for votives on the right. A statue of Our Lady adorns the old altar, to which a new altar has been added. A large crucifix is clearly dominant, as well. The site is very well tended to.

    Numerous features have been added to the site, including the statue of saint John over the well and the shrine for votives on the right. A statue of Our Lady adorns the old altar, to which a new altar has been added. A large crucifix is clearly dominant, as well. The site is very well tended to.

    The well with the votives shrine and some offerings. The distinct limestone of the region can be seen in the structure encasing the well.

    The well with the votives shrine and some offerings. The distinct limestone of the region can be seen in the structure encasing the well.

    The interior of the well; the water level seem to be rather high.

    The interior of the well; the water level seem to be rather high.

    A guide to the rounds of the well are located in the shrine.

    A guide to the rounds of the well are located in the shrine.

    One of the sections of the Rocky Road leading form the outskirts of Ennis.

    One of the sections of the Rocky Road leading form the outskirts of Ennis.

    Further reading

    1937/38 Ennis N.S. Folklore Collection posting on St John’s Well

    Clare County Library, information on the St John’s Well

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  • May 6, 2013

    Level Crossing Freemount XT086

    I was presented with the opportunity to wait at a level crossing on a quiet country road a few evenings ago. I took the chance to photograph, with my phone, the closed level crossing, and then, the passing train.

    A level crossing is an interesting intersection of transport types. The railway and the road cross each others’ paths. The topography or some specific conditions do not favour a bridge, resulting in this crosscutting space. The point of convergence is nether entirely roadway or railway, it is a hybrid. While driving through a level crossing, I always look to the side, at the parallel tracks stretching off in either direction – a clearer, more flowing form of transport going perpendicularly to myself. Conversely, when I’m on a train, I catch glimpses of cars, bikes, people, waiting on the road – each of them paused on their own journeys.

    Ordinarily, the road traffic has dominance; however, this is merely because of the absence of the train, once it arrives the roadway is temporarily blocked off. I like the necessary primacy of the train for two reasons. Firstly, as public transport it is carrying more people in a more sustainable manner than the car, and, therefore, serves a greater (social) good. Secondly, it is an ironical metaphor that the road vehicle has to make way for the train, as it was the growth in the use of trucks and cars in the mid-twentieth century that resulted in the demise of the once considerable train network.

    Awaiting

    Awaiting

    Passing

    Passing

    Ironród Éireann (Irish Rail) map of all the level crossings in the Republic of Ireland

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  • May 2, 2013

    The City, Shrone May Day 2013

    ‘The City’, or Cathair Crobh Dearg, is a local pilgrimage site in Shrone, Rathmore, Kerry, on the northern slopes of the Paps. The name ‘The City’ refers to the locations role as a cathair (ringfort). The surviving walls and features of the antiquity serve as setting for the pattern that is performed there.  It is believed that this has been a place of continual devotion and worship over several millennia.

    Both the location and possibly a pagan deity were Christianised with the space being associated with St. Craobh Dearg ( a sister of St Gobnait of Ballyvourney). In a further pagan/Celtic connection, the pattern is performed on May Day, that is the feast of Bealtaine and it is linked with ensuring the health of cattle, or sometimes agriculture more generally.

    The Well is located on western side of the City. It is the last station on the pattern. It is enclosed by a stone wall with a small amount of votive offerings present.

    The Well is located on western side of the City. It is the last station on the pattern. It is enclosed by a stone wall with a small amount of votive offerings present.

    Some work was done in the recent past with the well being located within concrete piping, with surrounding steps which facilitate access.

    Some work was done in the recent past with the well being located within concrete piping, with surrounding steps which facilitate access.

    At the western station of the pattern, there is a statue of Our Lady with the Infant Jesus and a number of cross slabs. Devotees make the shape of the corss as part of the pattern. The deep groves speak to the age of this practice.

    At the western station of the pattern, there is a statue of Our Lady with the Infant Jesus and a number of cross slabs. Devotees make the shape of the corss as part of the pattern. The deep groves speak to the age of this practice.

    The Well from the road, with a woman doing the rounds and a man at the well.

    The Well from the road, with a woman doing the rounds and a man at the well.

    A woman doing the rounds, circling the outside of the City. The flow of people that day has created a 'path' in the grass.

    A woman doing the rounds, circling the outside of the City. The flow of people that day has created a ‘path’ in the grass.

    The water is taken away on sprinkled on cattle or the land. It is also kept to give to sick cattle. Some people take several bottles of water, collecting it for their neighbours and friends.

    The water is taken away on sprinkled on cattle or the land. It is also kept to give to sick cattle. Some people take several bottles of water, collecting it for their neighbours and friends.


    A recording of me collecting some water from the well.

    A video of me walking around the outside of the City, along the pattern route. The flow of earlier pilgrims has left a clear on the route.

    Suggested Reading:

    Cronin, D. (2001) In the Shadow of the Paps

    ‘City of Shrone‘ : Stone Fort posting on Megalithomania

    The City and the Paps of Anu posting on Voices from the Dawn

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  • March 29, 2013

    Stations of the Cross

    The Stations of the Cross are a feature found at different pilgrimage sites. They are a Christian devotional practice that allows participants to retrace the events surrounding the death of Jesus Christ on Good Friday through prayers at 14 (15 in contemporary Catholicism) ‘stations’. At different holy wells and sites I’ve visited, the actual ‘Stations’ (plaques, crosses, icons) seem to be relatively recent additions.

    The inclusion of the Stations in these spaces, which in some cases pre-date the popularisation of the practice in the medieval period, may have numerous functions. They can provide a focus for those who are unsure of other devotions associated with a site or for spaces that have no clear traditions; however, it could be suggested that they also represent attempts to bring the performances into more orthodox realms.

    Regardless, the Stations serve as the basis for individual and communal worship and prayer at these sites. The are an optional devotion for pilgrims/visitors; while also being the main activity in some places, such as feast days at Máméan, Connemara.

    St Olan's Well, Aghabullogue, Cork: the Stations can be seen in the background circling the side and rear of the site.

    St Olan’s Well, Aghabullogue, Cork: the Stations can be seen in the background circling the side and rear of the site.

    St Fanahan's Well, Mitchelstown, Cork: the Stations, a series of small crosses, are on the inner side of the oval path behind the well.

    St Fanahan’s Well, Mitchelstown, Cork: the Stations, a series of small crosses, are on the inner side of the oval path behind the well.

    Máméan, Connemara: Pilgrims, led by the cross, complete the Stations on the traditional August pilgrimage day.

    Máméan, Connemara: Pilgrims, led by the cross, complete the Stations on the traditional August pilgrimage day.

    Related: 

    Ireland’s Holy Wells Blog‘s post on St Patrick’s Well, Clonmel offers some thoughts on the Stations of the Cross at that site.

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  • March 24, 2013

    Making Places Holy

    What makes a place holy? What are the features, criteria or origins surrounding a space that we use to decided on its sacredness? How does the origins of a place relate to its contemporary form? These are some of the questions that define the explorations of holy places.

    The first point to consider is that the idea of a sacred place is based on the concept that the holy or spiritual can become emplaced or embodied in a particular location. The spiritual, ethereal or otherworldly spheres are manifest or at least more easily accessed in these spaces, which therefore mark them out from the rest of the world. Although, I’ve previously written on the idea that this demarcation of sacred and secular spaces is not as strict as previously thought, there are still numerous locations across the world that are considered different and special.

    In many cases, the origin of a holy place lies in some event or intervation. A significant episode in the history of a religion occurred there (Jerusalem in the Abrahamic religions), a divine figure was known to have been there, a saintly individual lived there or an apparition or miracle happened there. Through such elements a place is given its sacred credentials.

    St Patrick's Bed, Croagh Patrick, July 2012: Although the origin of Croagh Patrick as a holy mountain is because of the stories that St Patrick spent Lent on the Reek, its contemporary role lies in the continuation of worship and practices over the centuries.

    St Patrick’s Bed, Croagh Patrick, July 2012: Although the origin of Croagh Patrick as a holy mountain is because of the stories that St Patrick spent Lent on the Reek, its contemporary role lies in the continuation of worship and practices over the centuries.

    However, it is the practices at these sites and the venerations there that sustain these locations as holy places. While the genesis of such sites may be attributed to the divine or sacred realm it is human activities that ensure their continuation. In visiting holy places, in treating them as a distinct special spaces and by engaging in specific rituals at these sites, people are making and re-making these places as scared spaces. Individuals, communities and religious organisations, therefore, have a central role in the creation and maintenance of holy spaces.

    This interpretation centres on a core idea of human geography, that people and places define each other. While there maybe be some otherwordly origins to these sites, it is the actions, ideas and believes of humans, sometimes over many centuries, that ensure the continued presence of these spaces in the landscape.

    Suggested Readings: 

    Belhassen, Y., Caton, K. and Stewart, W.P. 2008. The Search for Authenticity in the Pilgrim Experience. Annals of Tourism Research, 35 (3), pp. 668–689.

    Hughes, J. D. and Swan, J. 1986. How Much of the Earth Is Sacred Space? Environmental Review: ER, 10 (4), pp. 247-259.

    Kong, L., 2001, ‘Mapping ‘new’ geographies of religion: politics and poetics in modernity’, Progress in Human Geography, 25 (2), 211–233.

    Sacred Destinations

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  • March 4, 2013

    Lady’s Well, Cork: Slipping Away

    Lady’s Well is one of the few wells within Cork city. It is located north of the city centre, on the eastern slope of the small valley that leads out to Blackpool. It gave Lady’s Well Brewery, just below the well, its name, while what is now Leitrim Street was formerly called Lady’s Well Street.

    The well has had a varied modern history. There seems to have been no record of religious activity on the site and by the 1980s no surface trace of the well existed, although the shrine to the Blessed Virgin Mary was on the site, which was demolished in the later 1990s. A City Council sponsored excavation in 2000 revealed a cast-iron basin surrounding by sandstone flags as being the likely earliest flooring at the well. At that time, the well and grotto were consolidated.

    I visited the site on 26th Feb 2012 and again on 24th Feb 2013. When I intended to blog about the site recently, I returned to get more recent photos. On my initial visit I found the site to be untidy and generally a bit run down – in particular, drinks cans allover the site and in the well. This poor state was one of the main motivations for revisiting the site, as it didn’t want to misrepresent its current condition. However, the site was in an even poorer state on my second visit. Messiness and evidence of drinking was compounded by neglect and vandalism. The photos below which compare the site over the two visits clearly illustrate the change, especially in terms of the well itself, which is now inaccessible as the basin is completely filled in with bits of broken paving.

    Although, the well is an acknowledged heritage feature and was renovated with community support, it seems to have slowly deteriorated. Its location on a secluded section of the hillside above the brewery but out of site of the houses above means its an ideal location for ‘anti-social’ behaviour, with evidence of drinking, vandalism and fire-lighting.

    I am slightly conflicted over what the visits have revealed. Firstly, it is a shame that one of the few examples of a holy well in the city is in this condition; and, as a result, I have contacted one of my local councilors about the issue, who will raise it at the City Council. However, this  also presents a study in the decline of a holy well. Many hundreds of the 3,000 holy wells that were believed to have existed across Ireland can no longer be found or have deteriorated beyond recognition. Although, intentional actions are involved here, the site is a metaphor for what has happened to so many sites. Wells which are no longer the focus of devotional activity can fall into disrepair and become unattractive, furthering their demise. It would seem the central reason for the survival of so many wells is the role of devoted people who frequent and upkeep them.

    While the physical structures and role of Lady’s Well in the nomenclature of the city ensure the site will remain in the future, what exact form this will take is uncertain. I shall return to the site and the topic.

    Looking south at the site: it is two levels.

    Two views, one from each visit, looking south at the site: it resembles a mini-amphitheatre, with a curved shape on one side and it is spread over three levels – a back support level with the ground behind it, a middle level with an empty grotto at the far end and the lower level which has the well at its centre.

    LadysWell Cork Compar

    The well’s poor condition, marked by litter mainly, in Feb 2012 is replaced by one of complete disrepair in Feb 2013, presumably through intentional vandalism.

    The view of the site in Feb 2012 from the laneway between Richmond Hill and Leitrim Street.

    The view of the site in Feb 2012 from the laneway between Richmond Hill and Leitrim Street.

    Location: 

     

    Reading/Sources:

    Cork City Council, 2009 Coburg Street and Saint Patrick’s Hill Area Action Plan 2009

    Lady’s Well Excavation Report, 2000

    CO074-062 (Archaeological Survey of Ireland, Record Details) on http://www.archaeology.ie. Posted: 14 Jan 2009

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  • February 24, 2013

    Searching: Toberbarry Edition

    Part of research, in fact a large part, involves activities that are unsuccessful or at least not what you had hoped for. A trip to archives only turned up a book that was not what the title suggested, or an important interview is cut short or an event is cancelled.  This is a necessary part of research The adventure and curiosity that drives research centres on the fact that you don’t know what you are going to get. But we can, of course, learn from these instances.

    The map and areial photo detail from the archaeological record:

    The map and areial photo detail from the archaeological record: CO074-018 (Archaeological Survey of Ireland, Record Details) on http://www.archaeology.ie. Posted: 14 Jan 2009

    This morning, a cool but sunny spring Sunday, I went in search of Toberbarry, a holy well, in Kilbarry just north of Cork city. The well, a spring in a depression, was linked with St Fin Barre’s first Church in Cork. Working off archaeological records, maps and google maps, I knew fairly accurately (within a few square metres) where the well was. However, the site does not appear to be in use and it is located in overgrown rough land. Even with precise directions it was going to be a challenge.

    I was unsuccessful in finding the well. The search was challenging in that the area I needed to get to was beyond a large patch of brambles, which I had to work my way through, over and across with the assistance of a stick. The small area in which I estimated the well was located was less overgrown but it was still very difficult to make out surface features. I did come across a hollow or pit, which may potentially have been the well, but there was no sign of water. Despite not achieving my main objective I did photograph the site and record some thoughts, as well as being reminded that research involves interesting experiences in which you never know that you’ll find, or not find!

    Any future attempts to locate the well, or its remains, will be based on local knowledge. Timing didn’t allow knocking on a few doors, but maybe next time I can ask a few residents if they could offer assistance on the quest.

    The rough land I had to get through to the well site.

    The rough land I had to get through to the well site.

    The rough location of the well.

    The rough location of the well.

    A depression in the ground, a potential holy well.

    A depression in the ground, a potential holy well.

    Audio recording of some thoughts I had on-site:

    Location:

    Source:

    CO074-018 (Archaeological Survey of Ireland, Record Details) on http://www.archaeology.ie. Posted: 14 Jan 2009

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  • February 21, 2013

    Sunday Well, Raffeen, Co. Cork

    Path leading down to the well. It is barely noticeable from the road.

    A photo of the short path leading down to the well, which has briars and different plants growing into it. The path is barely noticeable from the road.

    Holy Well surrounding by a simple stone structure with a stone drain channel running off.

    A photo showing the holy well at the end of the path. The well, on the right, is set into the hillside and is surrounding by a simple stone structure with a stone drain channel, capped by a slab at the well, running directly out from it. On either side of the well two rocks, which are part of the setting, each have a cross ingrained in them from pilgrims using stones.

    The well, referred to as ‘Sunday Well‘ in maps, is small and pleasant, although it looks like it is rarely used. The archaeological record refers to rounds which were performed their in the past. The site is clean and tidy, but the path down is slightly overgrown and unless you were looking for it, it is unlikely that you would see it. It seems as though it may be visited by a small number of people, presumably locals.

    The well occupies a space between sites of devotion and activity and ones which have been abandoned. In this, there is a something nice and intimate about visiting the site, although there is the risk that it may fall into disuse and poor repair.

     Archaeological Survey of Ireland Sites and Monuments Record (SMR) Number: CO087-017

    Location: 

     

    Source:

    CO087-017 (Archaeological Survey of Ireland, Record Details) on http://www.archaeology.ie. Posted: 14 Jan 2009

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  • February 17, 2013

    The ‘Verse

    Can know all the math in the ‘verse but take a boat in the air that you don’t love? She’ll shake you off just as sure as a turn in the worlds.- Captain Malcolm “Mal” Reynolds, Serenity, 2005

    Far as I see it, you people been given the shortest end of the stick ever been offered a human soul in this crap-heel ‘Verse. – Jayne Cobb,  Jaynestown 1.7, 2002

    The ‘Verse is the colloquialism for the known Universe in the science-fiction TV series Firefly (2002-03) and the follow-up film Serenity (2005). The series/film, created by Joss Whedon, are a Sci-Fi Western or Space Western drama set in 2517 when people have colonised a new star system after a mass-exodus of ‘earth-that-was’ due to population pressures.  The show, which was cancelled after only series/season (although it has a considerable cult status) and subsequent film, follow a motley band of characters on a Firefly-class space ship called Serenity. In doing so, like all good science-fiction, it explores deeper political, social and cultural issues. The ‘Verse is a rich terrain for geographic observations.

    Map of the 'Verse: CNC (Celestial Navigation Chart of the Verse) Version 1.06 Source: http://www.fireflyfans.net/mthread.aspx?bid=2&tid=50808 Accessed 8 Feb 2013

    Map of the ‘Verse: CNC (Celestial Navigation Chart of the Verse) Version 1.06 Source: http://www.fireflyfans.net/mthread.aspx?bid=2&tid=50808 Accessed 8 Feb 2013

    The ‘Verse is one star system, consisting of a cluster of five stars and several brown dwarfs, in which people are spread over dozens of planets and hundreds of moons (all mostly referred to as worlds). This is a more limited setting than other sci-fi shows and, therefore, creates a situation that balances the expansiveness of space and the containment of a single star system, albeit a large system consisting of several minor ones (facilitated by the absence of faster-than-light travel). The ‘Verse then is the sphere in which these peoples operate, it is the ‘known’ universe in as much it is the region of life and existence.

    The ‘Verse as a vast yet bound space is ideally suited to examinations of cores and peripheries, with the central worlds being centres of government, civility and high-culture and the peripheral (or Rim) worlds being unruly, rough and rustic. Themes which are central to the stories, such as the controlling (semi-authoritarian) state, the dominance of mega-corporations, and individual’s and group’s search for freedom and self-determination, can unfold nicely in this universe.

    Related to these ideas, is the employment of (US American) Western tropes, including lawlessness, survival, persistence and evangelicalism. In many ways, it is as much a Western as a Science-Fiction tale. The peripheral worlds are literally frontier places. It is in these spaces that the taming and ‘civilising’ forces and the wild elements of the edge come in contact. The protagonists of the series/film occupy this space well as they are mostly anti-heroes who engage in illegal or at least para-legal activities, while adhering to their own code-of-honour. The lifestyles, landscapes, architecture, clothing, folk customs and dialects evoke the ‘Wild West’.  And, as a Western, of course, there is plenty of room for horses, shoot-outs, bar fights and train heists.

    Union of Allied Planets flag (episode Bushwacked), a mixture of the US and Chinese flags. Source: http://en.wikipedia.org/wiki/File:Flag_of_Alliance_(Firefly).svg accessed 9 Feb 2013

    Union of Allied Planets flag (episode Bushwacked), a mixture of the US and Chinese flags. Source: http://en.wikipedia.org/wiki/ File:Flag_of_Alliance_(Firefly).svg Accessed 9 Feb 2013

    Language is a strong component of the world-making. Firstly, the occasional use of Chinese in the dialogue represents the survival as English and Chinese as the primary languages of humanity. The Union of Allied Planets, the corporate super-government, is a blend of US American and Chinese culture and all the worlds of ’Verse have a Chinese (Sino) and and English (Anglo) name. The implicit geo-politcal statement being the continued roles of the US and China as the dominant world powers into the future.

    Secondly, the manner and style of speech plays a large role in creating this universe. The Rim Worlds’ dialects and turns-of-phrase conjures up the folk speak of the West, while also differentiating those from the Rim Worlds – the fronters’ people, including some of the main cast (Mal, Zoe, Jayne and Kaylee) – from the civilised peoples of the core worlds – which also includes a number of the crew (Inara, Simon, River and Shepherd Book). Rim Worlds’ speech includes elements such as truncating the “g” from “ing” words (“schoolin’”), using “don’t” instead of “doesn’t, no -ly on adverbs from adjectives and misuse or malforming of verbs (Firefly Wiki Accessed 9 Feb 2013).

    Examples of dialogue:

    • Mal: And I’m thinkin’ you weren’t burdened with an overabundance of schooling. So why don’t we just ignore each other until we go away? Lund: The In’e'pen’ents were a bunch of cowardly, inbred piss-pots. Should’ve been killed off of every world spinnin’.
    • Jayne: Oh, I think you might wanna reconsider that last part. See, I married me a powerful ugly creature.
    • Mal: “Jayne, your mouth is talking. You might wanna look to that.”

    Due to the short run of the series, many elements of the ‘Verse remain unexplored; however, the setting and the worlds created did offer interesting speculation of futures that will, or at least may be.

    Further reading: 

    The Firefly Wiki article on The Verse

    The Wikipedia list of the Firefly universe Planets and Moons

    Image of the Verse

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  • February 11, 2013

    St Gobnait’s, Ballyvourney: 11th Feb 2013

    St Gobnait, who is venerated at different sites in the south of Ireland, has her feast day on 11th February. St Gobnait’s house and holy well in Ballyvourney, Cork, is one of the main sites of devotion associated with the saint. On the feast day or pattern day, people come to do the rounds and visit the well. The site located just outside the village is very well maintained an attracts visitors throughout the year.

    Pilgrims praying in the rain at the statue of St Gobnait

    Pilgrims praying in the rain at the statue of St Gobnait

    The grave of St Gobnait which is a focus of devotional activity. It is a station on the rounds and people frequently leave votive offerings here.

    The grave of St Gobnait which is a focus of devotional activity. It is a station on the rounds and people frequently leave votive offerings here.

    Looking down on the pilgrimage site from beside the statue. On of the wells is in the foreground, with the grave in the middle ground to the right and the old church, which is also part of the rounds, is in the background.

    Looking down on the pilgrimage site from beside the statue. One of the wells is in the foreground, with the grave in the middle ground to the right and the old church, which is also part of the rounds, is in the background.

    St Gobnait's Well which is adjacent to the graveyard; it is the final station on the rounds

    St Gobnait’s Well which is adjacent to the graveyard; it is the final station on the rounds

    Audio Recording: 

    A recording at St Gobnait’s Holy Well Ballyvourney Cork on 11th Feb 2013, the feast day of the saint. The recording captures the lifting a cup form above the well, taking up some water, drinking some, returning the water, the ambient sound in the well structure and returning the cup.

    Video showing the holy well: 

    Locating the Site: 

     

    Further reading: 

    Checkout Pilgrimage in Medieval Ireland‘s comprehensive blogpost on St Gobnait’s.

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