BOYLE, BOYLE,

TROUBLE AND TOIL...

Saturday, November 9, 2013

GoodBye NYC

Every city has its gates, which need not be of stone. Nor need soldiers be upon them or watchers before them At first, when cities were jewels in a dark and mysterious world, they tended to be round and they had protective walls. To enter, one had to pass through gates, the reward for which was shelter from the overwhelming forests and seas, the merciless and taxing expanse of greens, whites and blues — wild and free — that stopped at the city walls.

In time, the ramparts became higher and the gates more massive, until they simply disappeared and were replaced by barriers, subtler than stone, that girded every city like a crown and held in its spirit. Some claim that the barriers do not exist, and disparage them. Although they themselves can penetrate the new walls with no effort, their spirits (which, also, they claim do not exist) cannot, and are left like orphans around the periphery.

To enter a city intact it is necessary to pass through one of the new gates. They are far more difficult to find than their solid predecessors, for they are tests, mechanisms, divides, and implementations of justice. There once was a map, now long gone, one of the ancient charts upon which colorful animals sleep or rage. Those who saw it said that in its illuminations were figures and symbols of the gates. The east gate was that of acceptance of responsibility, the south gate that of the desire to explore, the west gate that of devotion to beauty, and the north gate that of selfless love. But they were not believed. It was said that a city with entryways like these could not exist, because it would be too wonderful. Those who decide such things decided that whoever had seen the map had only imagined it, and the entire matter was forgotten, treated as if it were a dream and ignored. This, of course, freed it to live foreve

Sunday, November 3, 2013

Black Irish v. Lace Curtain Irish



Emigrants at the quayside in Cork, 1851, surrounded by their baggage
Emigrants at the quayside in Cork, 1851, surrounded by their baggage

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The term 'Black Irish' has commonly been in circulation among Irish emigrants and their descendants for centuries. As a subject of historical discussion the subject is almost never referred to in Ireland. There are a number of different claims as to the origin of the term, none of which are possible to prove or disprove.
'Black Irish' is often a description of people of Irish origin who had dark features, black hair, dark complexion and eyes.
A quick review of Irish history reveals that the island was subject to a number of influxes of foreign people. The Celts arrived on the island about the year 500 B.C.
Whether or not this was an actual invasion or rather a more gradual migration and assimilation of their culture by the natives is open to conjecture, but there is sufficient evidence to suggest that this later explanation is more likely.
The next great influx came from Northern Europe with Viking raids occurring as early as 795 A.D. The defeat of the Vikings at the Battle of Clontarf in the year 1014 by Brian Boru marked the end of the struggle with the invaders and saw the subsequent integration of the Vikings into Irish society. The migrants became 'Gaelicized' and formed septs (a kind of clan) along Gaelic lines.
The Norman invasions of 1170 and 1172 led by Strongbow saw yet another wave of immigrants settle in the country, many of whom fiercely resisted English dominance of the island in the centuries that followed. The Plantation of Ulster in the seventeenth century saw the arrival of English and Scottish colonists in Ulster after the 'Flight of the Earls'.
Each of these immigrant groups had their own physical characteristics and all, with the exception of the Ulster Planters, assimilated to some degree into Irish society, many claiming to be 'more Irish than the Irish themselves!'
The Vikings were often referred to as the 'dark invaders' or 'black foreigners'. The Gaelic word for foreigner is 'gall' and for black (or dark) is 'dubh'.
Many of the invaders families took Gaelic names that utilized these two descriptive words. The name Doyle is in Irish 'O'Dubhghaill' which literally means 'dark foreigner' which reveals their heritage as an invading force with dark intentions.
The name Gallagher is 'O Gallchobhair' which translates as 'foreign help'. The traditional image of Vikings is of pale-skinned blond-haired invaders but their description as 'dark foreigners' may lead us to conclude that their memory in folklore does not just depend on their physical description.
The Normans were invited into Ireland by Dermot McMurrough and were led by the famous Strongbow. Normans are ultimately of French origin where black haired people are not uncommon. As with the Vikings these were viewed as a people of 'dark intentions' who ultimately colonized much of the Eastern part of the country and several larger towns.
Many families however integrated into Gaelic society and changed their Norman name to Gaelic and then Anglo equivalents: the Powers, the Fitzpatricks, Fitzgeralds, Devereuxs, Redmonds.
It is possible that the term 'Black Irish' may have referred to some of these immigrant groups as a way of distinguishing them from the 'Gaels', the people of ultimately Celtic origin.
Another theory of the origin of the term 'Black Irish' is that these people were descendants of Spanish traders who settled in Ireland and even descendants of the few Spanish sailors who were washed up on the west coast of Ireland after the disaster that was the 'Spanish Armada' of 1588.
It is claimed that the Spanish married into Irish society and created a new class of Irish who were immediately recognizable by their dark hair and complexion. There is little evidence to support this theory and it is unlikely that any significant number of Spanish soldiers would have survived long in the war-torn place that was sixteenth century Ireland.
It is striking though how this tale is very similar to the ancient Irish legend of the Milesians who settled in Ireland having traveled from Spain.
The theory that the 'Black Irish' are descendants of any small foreign group that integrated with the Irish and survived, is unlikely. It seems more likely that 'Black Irish' is a descriptive term rather than an inherited characteristic that has been applied to various categories of Irish people over the centuries.
One such example is that of the hundreds of thousands of Irish peasants who emigrated to America after the Great Famine of 1845 to 1849. 1847 was known as 'black 47'. The potato blight which destroyed the main source of sustenance turned the vital food black. It is possible that the arrival of large numbers of Irish after the famine into America, Canada, Australia and beyond resulted in their being labeled as 'black' in that they escaped from this new kind of black death.
Immigrant groups throughout history have generally been treated poorly by the indigenous population (or by those who simply settled first).
Derogatory names for immigrant groups are legion and in the case of those who left Ireland include 'Shanty Irish' and almost certainly 'Black Irish.' It is also possible that within the various Irish cultures that became established in America that there was a pecking order, a class system that saw some of their countrymen labeled as 'black'.

The term 'Black Irish' has also been applied to the descendants of Irish emigrants who settled in the West Indies. It was used in Ireland by Catholics in Ulster Province as a derogatory term to describe the Protestant Planters.
While it at various stages was almost certainly used as an insult, the term 'Black Irish' has emerged in recent times as a virtual badge of honor among some descendants of immigrants. It is unlikely that the exact origin of the term will ever be known and it is also likely that it has had a number of different creations depending on the historical context. It remains therefore a descriptive term used for many purposes, rather than a reference to an actual class of people who may have survived the centuries.

Read more: http://www.irishcentral.com/roots/Who-were-the-Black-Irish-92376439.html#ixzz2jbBA4hDs
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Wednesday, September 18, 2013

I often feel a strong connections to druidic ways but this is the British View. It was before the Irish and the British Divided into 2

 

The Druids

The Druids were priests who carried out religious rituals in Iron Age Britain and France. The Romans, who visited and later conquered France and Britain, met Druids and wrote about their beliefs and rites. Although these writings may not always have been completely truthful, it is clear that the Druids were an important group of people in many Iron Age societies. A little is also known about the Druid's beliefs and rituals, including the importance of mistletoe. Archaeologists rarely find direct evidence for priests in the Iron Age. But they often find evidence for religious rites and sacrifices and many of these were probably carried out by Druids.

There are no pictures of Druids - what did they look like? Did they wear special clothes or were they dressed the same as other Iron Age people? Some archaeologists have argued that special headdresses or crowns such as that found on the head of the Deal Warrior may have been worn by some priests or Druids.
Modern Druids have no direct connection to the Druids of the Iron Age. Many of our popular ideas about the Druids are based on the misunderstandings and misconceptions of scholars 200 years ago. These ideas have been superceded by later study and discoveries. In particular, there is no link between the Iron Age Druids and the people who built and worshipped at Stonehenge, Wiltshire. This ancient monument was part of a religion that ended before the Iron Age began.

Tuesday, September 17, 2013

The Heart Wants What the Heart Wants

Even small changes in our actions and perceptions can greatly enhance our spiritual growth. Here are 4 ways to deepen and develop your love for yourself, for others and for the world, to become the person you most want to be: 1. Acceptance “Nothing brings down walls as surely as acceptance.” (Deepak Chopra) When we learn to accept ourselves as we are, we can begin to accept others without prejudice. The idea of acceptance starts from within, and can help us grow past viewing one another (and ourselves) in terms of gender, race, religion, and sexuality, realizing that underneath everything else, we are all humans. 2. Compassion “No act of kindness, no matter how small, is ever wasted.” (Aesop) Our personal happiness is directly related to our ability to show love to one another. Every action for another human being strengthens our own spirit, whether or not we realize it at the time. 3. Forgiveness "The weak can never forgive. Forgiveness is the attribute of the strong." (Gandhi) Holding on to anger is easy – any one of us can do that. What is much rarer and much nobler is to mindfully break the cycle of resentment, realizing that we too are human, and that we all make similar mistakes. 4. Patience “Rivers know this: there is no hurry. We shall get there some day.” (A.A. Milne) As humans we often have a need for immediate control and absolute certainty. But if we can learn to surrender our individual sense of urgency and trust the process, then every dream of who we want to be and what we want to accomplish can become a reality. One action. One breath. One moment. These are the single steps by which we grow nearer to universal compassion in everything that we do and become. - See more at: http://www.mindfueldaily.com/livewell/4-practices-to-develop-the-heart#sthash.A4uw2OWU.dpuf

Wednesday, September 11, 2013

Remember 9-11?

Sgt. Robert Michael Kaulfers

Sgt. Robert Michael Kaulfers
World Trade Center

'Bob Was a Minstrel'


Men and women of the Port Authority of New York and New Jersey, friends and family members: Soon, the famed lyrics of Sgt. Robert M. Kaulfers may be available. These are the tunes you know and love from retirement parties, wedding receptions and slow days on the job. Take it from Sgt. Mark O'Neill: "Bob was a minstrel."

You'll get "The Hat," the famous ode to Officer Mike Barry, set to the tune of the theme from "The Cat in the Hat," and "Carnevale Time," the paean to Lt. Mike Carnevale. And who could forget the tribute to Sgt. Bernard M. Poggioli, a world-renowned expert on runaway children, "I'm Much Taller Than Poggioli"?

Many of the lyrics were found in Sergeant Kaulfers's locker. His wife, Cookie, thinks she may soon be strong enough to go through his papers at home to meet requests for the other songs. "I would hear him in the shower singing and laughing to himself," she remembered.

Sergeant Kaulfers, 49, also found time to study world history, keep the rookies on the right path and raise two children. His friends said he never held a grudge; perhaps the best evidence of that was his 25- year marriage to the girl who beat him in the election for sixth-grade class president.

Profile published in THE NEW YORK TIMES on December 31, 2001.


Sgt. Robert Kaulfers, 49, an officer first



Cookie Kaulfers does not remember her first day at Aldene Elementary School in Roselle Park some 39 years ago.

But the fourth-grader made quite an impression on a little boy who would grow up to be her husband.

"He remembers because I moved from Newark, and he remembers when I started school that day. I was a new person in town with a different name," said Luz "Cookie" Kaulfers of Kenilworth, yesterday. "We've been friends since we were little."

Her husband, Port Authority Police Sgt. Robert Michael Kaulfers, 49, died in the line of duty, having rushed from Hoboken to New York shortly after learning of the Sept. 11 attack on the World Trade Center.

He dashed in to help and has not been heard from since. His body has not been recovered.

"He was wonderful. Everybody loved Bob. He had a sense of humor. He did all the parties for the retired cops, wrote parody songs . . . He was kind of the life of the party," she said.

Sgt. Kaulfers was repeatedly described as a loyal, honest family man and a devoted police officer by those who knew him. He especially took an interest in the new police officers.

"He really related to all the rookies," Cookie Kaulfers said. "He was a cop first. He was always out there doing more and more than he should have. I was always afraid that something would happen.

"You live with that kind of thing your whole life when you're the wife of a police officer," she said. "But I never imagined this."

The Kaulfers, parents of two, recently celebrated their 25th wedding anniversary.

His mother, Julia Kelly Kaulfers of Roselle Park, remembers a "good boy" who loved his family, played football and Little League baseball and decided in his late teens to study criminal justice.

The Port Authority promoted him to sergeant in January 1996. From there he was assigned to the bus terminal in New York City and the PATH train. He began his career at the authority in 1979 as a facility operations agent.

Before that, he was an investigator for the Bergen County Prosecutor's Office's Narcotics Task Force, from 1976 to 1979.

He graduated Trenton State College in 1975.

Besides his wife and mother, Sgt. Kaulfers is survived by two children, Timothy, 22, and Meredith, 18; his father, Arthur; two sisters, Susan Nerbak and Carol Visconti; two brothers, Jack and Edward, and two nieces and four nephews.

A memorial Mass will be held Saturday at 3 p.m. at the Roman Catholic Church of the Assumption in Roselle Park.

The family asks that donations be made to Robert M. Kaulfers Memorial Fund, P.O. Box 252, Kenilworth, N.J. 07033.

Profile by Debra Dowling published in THE STAR-LEDGER.