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History

Remembering the Rising

Tom Conaghan and Patricia Noone Bonner at a recent Rising ceremony.

Tom Conaghan and Patricia Noone Bonner at a recent Rising ceremony.

It has been 95 years since the 1916 Easter Rising, the abortive effort by Irish republican forces to bring an end to British rule. Still, the long-ago insurrection continues to resonate for many Philadelphians of Irish descent. After almost a century, a key stumbling block remains—Ireland remains divided.

Representatives of several groups, including Clan na Gael and Irish Northern Aid, will commemorate the rising—as they do every year—with a ceremony of remembrance Sunday at Holy Cross Cemetery in Yeadon. The memorial will take place at the gravesite of Joseph McGarrity, a confirmed physical-force republican from Philadelphia who provided a considerable sum of money to the Irish rebels.

Patricia Noone Bonner has been taking part in the ceremony for about 40 years. She remembers attending with her children. For her, the struggle remains unfinished. Memories of the 1981 Irish hunger strike at Long Kesh remain painfully fresh.

For Bonner, it’s all too personal. Her father Martin Noone was a dedicated republican from a little village near Ballina, County Mayo, who ultimately left Ireland in 1924, after the Irish Civil War, to find some measure of peace in Philadelphia, joining his brother in his home across the street from Our Lady of Mount Carmel Church at 3rd and Wolf.

To this day, Bonner is not completely certain of her father’s role in the troubles of the time. “He would have been too young for 1916,” she says. “I do know he was in the civil war. He went against the treaty with England. He didn’t go with the free-staters led by Michael Collins. But he didn’t talk about a lot of stuff. He talked about some things, but he didn’t talk about everything.” Martin Noone died in 1960.

As to why local Irish continue to commemorate the Easter Rising, Bonner is clear: “The 1916 rising was hopefully going to be the start of a united ireland. For us, it’s like celebrating the 4th of July. We do it in memory of all those patriots who have died for Ireland, and those who were in it (the Rising) who did not die.”

At McGarrity’s gravesite, this turning point in Irish history is recalled through the reading of the Proclamation of Indepenence, originally recited by prominent Irish leader Pádraig Pearse outside the General Post Office.

Continuing to remember the Rising is important, Bonner says, because “it’s still not a united Ireland. I know they are working toward it. They’ve stopped the armed struggle part of it. And many of the Irish will keep that goal in there minds over there, just like a lot of us here.”

The ceremony is scheduled for Sunday, April 17, at 2 p.m. in Holy Cross Cemetery, 626 Baily Road, in Yeadon.

Genealogy, History

Vikings at Lagg

The chapel at Lagg, on Trawbreaga Bay, Malin, Inishowen, County Donegal.

By Tom Finnigan

The trees run out on the Lagg Road beyond Goorey. Near the Presbyterian Meeting House, a clump of palms rage against Atlantic breezes. Beyond them a few ragged roses in pink or white struggle to raise their heads above bracken. Half a dozen white-faced cattle stare at a middle-aged man on a bicycle until he passes the Meeting House and merges into a mist-filled landscape of water, sand and rock.

The Lagg Road is almost new. When Maghtochair passed this way in the 1860s he wrote lyrically:

“No dwelling is here; and the tourist, as he passes through it, with towering hills and precipices on one side, and the waters of Strabreagy, the sand-knolls and far extended beach on the other, feels himself quite alone with nature in all her solitary loveliness and bewitching grandeur…”

He wouldn’t have seen Norville Davies’ cattle staring. And I doubt if he was on a strong black bicycle, built with English precision, sporting a silver bell that wails above the wind and sends oyster-catchers piping into the bay. However, he did add: “One edifice only stands here; it is situated at the foot of those grand old hills, in view of the ocean and within hearing of the undying boom of its waters. It is the Catholic Chapel of Lagg, the first erected in the barony, and built by Dan O’Donnell in 1784.”

When I first came to this place in 1971, I watched people walk over the hills to Mass. I was told that, before they built an oratory in Ballyliffen, folk from the Isle of Doagh used to pack boats and row to Lagg chapel. I remember cyclists too – men in serge suits with bicycle clips. Today nobody walks or rows, and only blow-ins cycle.

Vikings came to this site when a monastery stood here. You can see them in a stained-glass window inside the chapel. They approach in a boat, sails billowing, axes raised. Recalling these invaders, crows gather on Cranny Hill like a black storm. Wind thrashes Trawbreaga. The bay runs white.

My imagination senses the panic when a sail was spotted beyond Glashedy. Monks run to the dunes, arms full of silver chalices and gold pattens. The Abbot digs a hole and buries gospel manuscripts wrapped in sheep fleeces. A bell peals violently. Driven inland by terrified children, cattle low and sheep bleat. Women sob and cling to each other; their men gather stones and take up positions on the dunes. Out beyond the bar-mouth, a striped sail and a prow carved in the shape of a beast approach the shore. Above the howl of wind, you hear the beat of a drum. The sun catches a glint of steel in axes. Terrified boys smell fear and shiver; soon they will taste blood.

I had forgotten all this until mass on Sunday, when tall Father Brendan swooped among us in green vestments and clasped our hands.

“Peace be with you!”

“And also with you!”

History, People

Ghostly Doings at Philly’s Oldest Irish Pub

McGillin's owner Chris Mullins, Sr, left, and son Chris, McGillin's manager, don't let a little haunting faze them.

By SE Burns

Philly’s McGillin’s Olde Ale House on Drury St. in Center City was recently named “one of the coolest bars” in the U.S by Gourmet Magazine. But if you feel an actual chill there, it might be old Ma McGillin. She’s not “appearing nightly,” but her ghostly presence has been felt—and now captured in a photo—taken by paranormal investigators.

Like anyone else, Ma continues to be welcome at the 150-year-old pub. Manager Chris Mullins and I sat down not long ago to talk about the paranormal activity that has haunted, so to speak, McGillin’s over the years.

The  particular ghost in question is presumed to be  that of “Ma” McGillin. She owned the restaurant with her husband William McGillin, starting in 1860. On August 31, 1901 “Pa” McGillin died and “Ma” McGillin took over running the restaurant until her death in 1937 at the age of 90. Here’s what Chris has to say about McGillin’s spectral hostess:

Q. Do you like the idea of your restaurant being haunted?

A. The concept is both scary and intriguing!  We realize that we are just the current hosts of McGillin’s, there were great characters before us and it is great to know that they are keeping us company. Hopefully we make them proud.  I am not sure we are as wild as they were generations ago, but we try!  At the same time we are proud to be in their midst.

Q. Can you give us some examples of some paranormal activity that goes on in the restaurant?

A. Back in the 70’s and 80’s our longtime manager Anita would insist that Ma McGillin would follow her through the first floor, she said she saw Ma on several occasions.  The irony of this is that when the South Jersey Paranormal group did their overnight analysis of our building, they shot a photo of a “Lady in White” in a reflection of our mirror over the fireplace, pointing to the front door.  This image seemed to be Ma!

Q. Are you afraid to be in the restaurant alone?

A. It can be a little scary when we are alone in certain areas of the building. Our late night cooks feel a bit creepy when they sense a ghost, or see a shadow. When a full pot unexpectedly falls off a counter it gets your goat!

Q.  Why do you believe that this ghost is actually “Ma” McGillin?

A.   Ma spent the longest time on this property of any past owner – she raised her children on the second and third floor, her husband, the famous William McGillin, died in the basement; after his death in 1901 she  ran the tavern until her death in 1933. Who else would it be?  McGillin’s storied past surrounds Ma so much that it seems obvious that even in death she would reside here.

Could that be Ma in the looking glass? See insert for a close-up.

Q. Was “Ma” McGillin well-liked in Philadelphia?

A.  Ma was beyond well-liked here in Philadelphia – she was beloved!  She ran a very clean, very respectable tavern, and was one of the few female proprietors of her time.  For most of her ownership, women were not even allowed in the major part of the bar, so to have her own the place is pretty extraordinary.  Hundreds descended on Drury Street on the night of January 17, 1920 to watch Ma symbolically lock the front doors of McGillin’s and mourn the end of legal consumption of alcohol.  Each November 12, thousands came to McGillin’s to receive a white carnation from Ma herself, on her 89th birthday, her last, 4000 carnations were distributed!  When Ma died, she was the oldest living parishioner of St. John’s the Evangelist, and was one of the first women to have Broad Street closed for her funeral procession.

Q. What was “Ma” McGillin’s favorite dish to eat in her restaurant?

A.  Quite honestly during most of her time at McGillin’s there were few options, mainly a roasted potato from the hearth, beer was the liquid food of choice.  During Prohibition however, Ma hired the Executive Chef from the Benjamin Franklin Hotel, then the finest hotel in the Philadelphia, to create the first real menu.   Even then the menu was fairly simple: Broiled steaks, lamb chops, ham and egg platters, and oysters, along with surprisingly similar sandwich options that we offer today.

[Chris told me that his great uncle was found dead in the alley behind the pub.]

Q. Is anyone ever nervous about going to the back alley where your great uncle was found dead?

A. No, in fact this is the way most of our “in the know” guests enter and leave daily.  My great uncle left on a very high note, I am not sure he had any regrets!

Q. Has anything unusual happened in the alley since the death of your great uncle?

A. No not so much, though on an anniversary of his death, when my grandfather and a few staff were enjoying a few cocktails after a long night of work, they were sharing stories of their deceased relative and friend, Steve, my grandfather made a crude comment about his ghost telling him to just leave the bar and its patrons alone. Then he threw a wet rag at the window above where my great uncle had passed the last year, and the entire window fell right out of the pane – from what I understand, the entire group fell as white as a ghost, so to speak!

Q. Do you feel your great uncle’s death, or the window breaking, had anything to do with the ghost of “Ma” McGillin?

A. I think that each of these characters miss the fun and are slightly jealous of the living enjoying all that they worked so hard for.  I think it is all in good fun, and they find there is something irresistible and need to come back!  Let’s hope our living customers feel the same way!

SE Burns writes frequently for www.irishphiladelphia.com about the Celtic paranormal.

History, News, People

Remembering “Those Persecuted for Righteousness”

Liz Hagerty Leitner leads the group in a response.

Msgr. Joseph McLoone had to look no further than the latest CNN report on unrest in Egypt to find an analogy for his sermon on “Bloody Sunday,” the incident that occurred on January 30, 1972, when British soldiers opened fire on protesters in Derry’s Bogside neighborhood, killing 13 and touching off decades of fighting in Northern Ireland.

“We see what’s happening in Egypt, we see people standing up for their rights, for democracy,” he told the 60 people who gathered in the Irish Center dining room for a Mass of remembrance on Sunday, January 30. “We see what happens when people are in power for so long that they forget the human person.”

The men who died on Bloody Sunday are unlikely to be forgotten. Although there will no longer be marches on January 30 in Derry, Bill Donohue, president of the Philadelphia-based Sons and Daughters of Derry (called “the Derry Society”), said that this annual religious ceremony in Philadelphia will continue “in perpetuity.”

One of Philadelphia’s last large waves of Irish immigrants come from Northern Ireland, many fleeing the violence and religious bigotry that dominated the landscape in places like Derry, Belfast, and Tyrone.

Just last year, the British government, after 40 years, released the Saville Report in which they admitted that the shootings that day in Derry were, as British Prime Minister David Cameron put it, “unjustified and unjustifiable.”

Most of the people killed and wounded were teenagers. On Sunday, their names and ages were written on white crosses placed around the wall of the Irish Center dining room.

“Let us remember,” said Msgr. McLoone, referring to the eight beatitudes of Christ, “that those who are persecuted for the sake of righteousness will be received in heaven.”

See photos from the Mass here.

History

An Echo Through Time: The Lost Irishmen of Duffy’s Cut

A hole in the back of this skull is being carefully examined.

A hole in the back of this skull is being carefully examined.

On April 13, 1832, the John Stamp set sail from Ireland bound for Philadelphia. Among the passengers were a group of young laborers, men between the ages of 18 and 30, set to work upon a track of railroad known as mile 59 in what is now Malvern, PA. Within two months of their June 23rd arrival, they would all be dead, buried anonymously and without ceremony, in a mass grave in Duffy’s Cut.

For over 170 years, these men, 57 in all, were lost to history.

Local archeologists Frank and Bill Watson, along with their dedicated team, have found them.

It’s a still unfolding tale ready-made for “History’s Mysteries:” Irish immigrants, prejudice, cholera, murder, cover-ups, secret files, ghosts and 21st century technology.

My visit to the Duffy’s Cut site came just a little over a month after the discovery of two more bodies, identified as Skeleton #6 and Skeleton #7. This is exciting stuff, with #6 almost in its entirety, only the right arm and ribs lost to decay. They know the man was very tall for his day, about 5’8, and around 30 years of age. His wisdom tooth, which was intact, will be sent off for DNA testing.

Skeleton #7, on the other hand, was a much shorter man, around 5’2. But his skull tells a very big story: the crack shows he was hit on the head, and there’s a hole in the back that is being examined very carefully by Janet Monge, Adjunct Associate Professor in the University of Pennsylvania’s Archeology Department. It’s presumed to be a bullet hole.

What has become increasingly clear is that these Irish immigrants did not all die from the cholera that attacked them; at least some of them were murdered because of fears they would spread the disease, and because they were considered dispensable.

Cholera in the 1830’s was a source of mass hysteria in communities. Its cause was unknown then, but it would have been communicated by contaminated drinking water. It killed about 30-40% of its victims, so the 100% mortality rate at Duffy’s Cut has always been suspect.

The surrounding community would have been afraid of the outbreak spreading from the railroad workers to the general population, and the men would have been quarantined to their site. They would have been turned away from any homes they approached for help.

However, it’s known that they did receive care from a local blacksmith, tentatively identified as MalachI Harris, and four nuns from The Sisters of Charity.

Seven men attempted to escape from the site, but were hunted down by The East Whiteland Horse Company, a group of farmers acting as local vigilantes whose mission was “to track down horse thieves and other breakers of the law.” Those seven men are the only ones to have been provided coffins before their burials; coffins that have mostly disintegrated due to time and the particular composition of the local soil.

“When we first started the dig at the site, there was no sign of life here. Nothing. And now, living creatures are coming back,” Frank Watson, who has a Ph.D. in historical theology, said as we watched a beautiful blue butterfly hovering for several minutes, flitting from one place to another almost as a guide to what discovery will be made next.

It was the file that Frank inherited from his grandfather, Joseph F. Tripician, that was the key to discovering these men. “Our grandfather was the personal assistant to four different presidents at what was The Philadelphia and Columbia Railroad. He was an immigrant from Sicily, who worked his way up.“

Since the 1830’s folktales and ghost stories had circulated locally about the deaths of the railroad workers. One tale, recorded in an area newspaper in the 1880’s, told of a man walking by Duffy’s Cut in the fall of 1832 (on the way home from the pub), who saw Irishmen dancing on graves. In 1909, there was a railroad marker placed there, but without details.

In other words, an urban legend with no corroborating evidence.

Except for the detailed documents that were hidden away in the secret file kept by each of the presidents of the P&C Railroad, amassed and passed down over a period of 100 plus years. The file began with information from the time of Philip Duffy, the man who was charged with the building of the railroad, and the man who was cited in an 1829 issue of the “American Republic” as “prosecuting his Herculean task with a sturdy looking band of the sons of Erin.”

These documents revealed beyond a shadow of a doubt the existence of a mass unmarked grave along mile 59.

The last president that Tripician worked for was Martin W. Clement, who died in 1966. It was Clement who had the 1909 marker erected at the site, and who actively worked to acquire a lot of the information stored in the file. In 1968, when the railroad was bought out two years after Clement‘s death, Tripician ended up with the file. And after his death, his grandson Frank Watson inherited it.

In 2002, Frank and his brother Bill, who is Professor and Chair of History at Immaculata University, were finally sorting through their grandfather’s papers, and Frank pulled out the file. Reading through it, they were struck by what they found there, including the account of the dancing Irish ghosts; two years before, Bill and his piping buddy Thomas Conner had experienced the same phenomenon on the campus of Immaculata College. The college is located about one mile west of Duffy’s Cut.

That was the start of The Project. They began assembling a team that now includes geophysicist Timothy Bechtel and forensic dentist Dr. Matt Patterson. Dr. Janet Monge and Samantha Cox from The University of Pennsylvania are key to “cracking the whip in terms of archaeology.” Immaculata College has supported them, even providing the insurance and a grant this summer that has paid for new tools and food for the volunteer crew. Norman Goodman, a former deputy coroner from Chester County, has pledged to help obtain death certificates for the men. East Whiteland Township, as well as the residents of the development surrounding Duffy’s Cut, have all been cooperative. Former students like Robert Frank, Patrick Barry (Frank and Barry found the first bone) and Earl Schandelmier have stayed with the project beyond graduation from Immaculata.

As the momentum has built over the past few years, following the initial discovery of artifacts like a Derry pipe stem and a bowl marked with a harp flag and the words “Flag of Ireland,” the story has garnered international attention. Tile Films in Dublin began filming the dig, and when the documentary aired on RTE in 2007, it was one of the highest rated programs in Irish history. They sold the rights to the Smithsonian for broadcast in the U.S., and continue to film as the story unfolds. They were onsite when Skeletons #6 & #7 were uncovered.

“The story of Duffy’s Cut has gathered a huge amount of interest in Ireland,“ Frank explained. “We’ve done a lot of radio interviews. “

In fact, it was because of one of the radio interviews that the body of John Ruddy was able to be positively identified. He was the first man discovered, in March of 2009, and with a very distinctive dental characteristic: he was missing his right front molar. Missing in the sense that he never had one. After hearing about the genetic quirk on the radio, members of the Ruddy family still living in County Donegal (where the ship’s manifesto revealed John had been from) contacted the Watsons and told them that many members of their family are also missing their right front molar. And, they offered to pay for their DNA testing in order to provide a definitive match.

The fascination that Duffy’s Cut holds is in large part due to the sense of a great injustice finally being righted. According to information revealed in the file, the extreme lengths that the railroad company went to in suppressing the story continued for well over a century. In 1927, local reporter Royal Shunk sent a letter to a clerk at the railroad thanking him for the loan of a file in conjunction with an article Shunk was writing for a local paper. The story never appeared, most likely suppressed when higher-ups got wind of it.

A diary kept by the daughter of local militiaman and 1832 local cholera victim, Lt. William Ogden, was noted in the file as having information pertaining to the death of the men. The diary disappeared sometime after the death of the last sister in 1913.

As recently as four years ago, an unofficial and unauthorized visitor to the site tried to convince the Watsons that they didn’t have the proper authorization to continue with their excavation. Completely untrue, as the brothers have gone to extraordinary lengths to insure that every i is dotted, and every t is crossed.

So, when Christy Moore recorded the song “Duffy’s Cut” written by Wally Page and Tony Boylan, on his 2009 album, “Listen,” Frank Watson sent him a message telling him how much the song meant.

The men, who were once victims of the kind of injustice that history is peppered with, are now the stuff of legend. It’s been a long time coming, but it’s an amends that could never have been made without the advances in technology available today, as well as the unique set of circumstances that put The Duffy’s Cut file in the hands of the Watson Brothers.

As Bill Watson said, “It’s like an echo through time. There was something so right about removing those men. They weren’t meant to die here.”

Arts, History, People

How the Irish Maid Saved Civilization

The cover of Margaret Lynch-Brennan's landmark book on Irish domestic servants.

The cover of Margaret Lynch-Brennan's landmark book on Irish domestic servants.

A footnote in a book she was reading while studying history and gender led Margaret Lynch-Brennan to a hidden trove of information about the group of Irish immigrants she now believes finally brought the Irish into the American melting pot: the Irish domestic servant.

She calls these young women who emigrated from Ireland between 1840 and 1930 “The Irish Bridgets.” She’ll be talking about them, the subject of her 2009 book, “The Irish Bridget: Irish Immigrant Women in Domestic Service in America, 1840-1930,” at the Ebenezer Maxwell Mansion in Philadelphia on Saturday, May 8, from 2-4 p.m.

The book grew out of her 2002 American History Ph.D. dissertation.

“I was reading a lot of books,” she explained, “and one of the books mentioned that most Irish women started work as domestics.”

Lynch-Brennan wondered why there wasn’t more written on the topic. “The importance of Irish women generally has been underlooked, not overlooked,” she says. “Most of the history that’s been written about the Irish focuses on the men, but unlike other immigrant groups, the women who immigrated actually outnumbered the men…that’s very different.”

She began digging, and what she found convinced her that it was these Irish women, some as young as 13, who helped bring the Irish acceptance in American society where “No Irish Need Apply” was a familiar sign in many urban areas.

“The typical middle class WASP wouldn’t know any Irish men on a first name basis, but they would know Irish women because they lived in the house. Most Americans during that time period only employed one servant, and that was a ‘maid of all work.’ She worked 10-12 hours a day, 7 days a week, taking care of their homes and their children.”

It wasn’t an easy life, but these women found ways to have a good time.

“Going to church was a big part of their social lives. They could see people from their hometowns. The women who worked in domestic service didn’t live with other Irish people, so meeting and talking to others at church presented a way to keep up with the Irish community.”

Irish dances were another social outlet for the young Bridget. “The Irish counties associations were concerned with finding ways for the girls and boys to meet, so Irish set dancing was arranged. Most Irish women eventually married. It was an aspect of Irish culture in Ireland that one was not considered an adult until one married, and most wanted to get married.”

The name Bridget, or Biddy, became so associated with the Irish domestic servants that women actually changed their names to distance themselves from that stereotype. “For a long time, the name Bridget wasn’t used. There’s a period where you won’t find any girls being named Bridget. Irish-Americans today have forgotten that association,” and the name has become popular once again.

Lynch-Brennan’s book contains many personal letters, never before published, as well as photos. I was curious as to how she tracked down such hard-to-find treasures.

“It wasn’t easy,” she said. “They didn’t have time and leisure to leave important documents behind, plus so many of them changed their names. It was a challenge.”

Two historians in particular, Kerby Miller and Arnold Schrier, provided Lynch-Brennan with invaluable assistance.

“Both had gone to Ireland [Miller in the 70’s and Schrier in the 50’s] and put in a call for letters from Irish-Americans sent home to Ireland. They put ads in newspapers.”

Lynch-Brennan spent a week poring over Miller’s collection of letters, and he generously allowed her to quote from the ones that were relevant to her work.

Her husband told her she should advertise. “I had a card made up, and I would pass it around at talks I gave. I posted on genealogical websites, and found a treasure trove. One woman had her grandmother’s letters, and let me have them for the book.”

“Another historian, Hofstra professor Maureen Murphy, has written the most on the topic; she’s written all the articles. She’s known to all the historians, in America and Ireland. She’s a lovely person, and was very generous.” Murphy wrote the foreward to Lynch-Brennan’s book.

I had to know one final thing: Were any of Lynch-Brennan’s own ancestors an Irish Bridget?

“I have one,” she told me. “My mother’s great-grandmother’s sister, Jane Shalboy. She came over during the famine. She worked as a domestic. The family was from the village of Summerhill, in County Meath. Owen Shalboy left Ireland in the 1850s and brought his mother with him. There isn’t anyone left today in Ireland with that name, but a few years ago I went back there, and it was the first time in 150 years that descendants of two branches of the family had met. There was a memorial service in the parish while I was there, to honor all those relatives who had died. People came from all over Ireland to the home parish to remember their ancestors. I felt like the circle was complete.”

For information on Margaret Lynch-Brennan’s talk at the Ebenezer Maxwell Mansion, go to the Mansion Web site. Reservations are required.

For information on the book, “The Irish Bridget: Irish Immigrant Women in Domestic Service in America, 1840-1930,” go to the Syracuse University Press Web site.

History, Music

Traveling with the Irish Down Tin Pan Alley

Limerick-born Mick Moloney, traditional Irish musician and NYU Professor of Music, admits to having once had a particular snobbishness toward the kind of Irish-American songs Bing Crosby used to sing. You know them: Songs that flaunted titles like “Who Threw the Overalls in Mrs. Murphy’s Chowder?”

Speaking to a small but captivated audience at Villanova University last Tuesday evening, Moloney gave a lecture titled “If It Wasn’t For the Irish and The Jews.” It’s a moniker shared with both the 1912 song penned by the illustrious Tin Pan Alley song-writing duo of William Jerome and Jean Schwartz, as well as Moloney’s latest CD release. A CD that is the result of manifold years of research, and one that has culminated in an unabashedly uplifting celebration of just those kinds of Irish-American songs that Bing Crosby used to sing (go on…I dare ya…just try and not sing along to “Has Anybody Here Seen Kelly?”)

“I came to the United States in 1971, lured over to play at The Philadelphia Folk Festival, and then to study with Kenny Goldstein in the University of Pennsylvania’s Department of Folklore & Folklife,” Moloney said. “I did a lot of touring…and it was during a 1995 tour in the Midwest, the heartland of America, that it flashed in me exactly where these songs came from.”

The tour coincided with the 150th anniversary of the beginning of the Irish Famine, and it was this observance, coupled with talking to second and third generation immigrants, that sparked Moloney’s epiphany.

“The immigrants that came to start a new life in America, they came from drama. They weren’t going to talk about the real Ireland, the place they were escaping. They wanted to present images of wholeness and happiness, a place of beauty and innocence where everything was good and wholesome.”

At the same time, the music business was changing. “Stephen Foster, the great grandson of Irish immigrants from County Derry, changed the music industry forever. His song, ‘The Old Folks at Home’ sold 100,000 copies when it was published in 1851. No song had ever sold more than 5,000 copies before that.“

“But by the 1880’s and 90’s…the music business shifted from an Irish to a Jewish enterprise…[and] despite the now overwhelming predominance of Jewish entrepreneurs and performers, Tin Pan Alley continued to issue streams of songs with Irish and Irish-American themes.”

Intrigued by this early twentieth century collaboration between Jewish and Irish American songwriters, Moloney began his concentrated digging into the bygone days of America’s booming songwriting business during the years between 1880 and 1920.
Some of the most curious examples of the blurring of the Irish-Jewish cross-cultural lines show up in the surprising number of songwriters and musicians who changed their names to sound either more Jewish or more Irish, accordingly, in order to further their careers (or so they believed).

“There was the wonderful Nora Bayes, one of the most glamorous figures, she was kind of like the Madonna of her day. She started to sing and be associated with Irish songs, like ‘Has Anybody Here Seen Kelly?’ and ‘When John McCormack Sings a Song.’ She became the darling of Irish America. Turns out that Nora Bayes wasn’t Nora Bayes at all. She was Theodora Goldberg, and she had kept her Jewish identity completely hidden her whole life because she figured, inaccurately in the 1890s, that the business was going to stay Irish as it had always been in the 19th century. And this kind of ambiguity, people hedging their bets, started. And there was an awful lot of it. I’m amazed at how much of it there was.”

Among the other for-instances: William Jerome, co-composer of “If It Wasn’t For the Irish and the Jews” was in truth the son of County Mayo famine immigrant Patrick Flannery. He changed his name when he saw the dominant figures in the business shifting from Irish to Jewish.

And there was also David Braham, who collaborated on songs like “Maggie Murphy’s Home,” with son-in-law Ned Harrigan. David’s last name was originally “Abraham.”

Moloney is nowhere near finished with this topic, “I’ve kind of figured out halfway into how the business switched from Irish to Jewish, but I haven’t figured out the why of it. Why did this happen? Why was this such a comprehensive wipeout, and the Irish turned their attention to politics and business?”

In the meantime, there is music to be savored. Moloney will officially launch “If It Wasn’t For the Irish and the Jews: A Tribute to the Irish and Jewish Influences on Vaudeville and Early Tin Pan Alley” on Saturday, October 24t at the Peter Jay Sharp Theatre in New York City. He will be joined by a cast of musicians that include The Green Fields of America, Susan McKeown, Billy McComisky and Vince Giordano and the Nighthawks.

Oh, and one little Irish Philly sidenote: Musician and publican Gerry Timlin, co-owner of The Shanachie Irish Pub in Ambler, has a harmony vocals credit on the CD!

History

Learn More About the Irish at Gettysburg

In the nearly 150-year-old photo, Col. Patrick Kelly’s Irish Brigade looks grim.  These men were survivors of what one called “a whirlpool of death” on the Gettysburg’s Wheatfield on July 2, 1863. At the end of that day, only a little over 300 of Kelly’s 530 men were still alive. And the numbers were even more agonizing. When the Civil War started, 2,500 men enlisted in the Irish Brigade.

Today, the statue of a lone Celtic Cross, with the image of a wolfhound lying loyally at its feet, marks the spot where Irishmen, many of whom fled the famine, died for their new country.

Learn more about the role the Irish played in the American War Between the States on September 6 on a special tour of the battlefield featuring tour guide and expert on the Irish and Gettysburg, Richard Bellamy. You’ll travel by air-conditioned coach from the Irish Center, 6815 Emlen Street, Philadelphia, and start with a visit to the Visitor Center, Museum and Cyclorama and view “A New Birth of Freedom,” a short film narrated by actor Morgan Freeman.

After a picnic lunch, Bellamy will conduct a tour of the battlefield with an emphasis on the role of the Irish. Afterwards, the tour will go to Ott House in Emmitsburg, MD, for dinner featuring live musical entertainment. Expected return is 10 PM.

The tour costs $95, which includes transportation, all admissions, the tour, a bag lunch, bus refreshments, sit-down dinner with a choice of four entrees, and entertainment.

A few seats are still available. For more information, contact Marianne MacDonald at rinceseit@msn.com or (856)236-2717.