Campaigns Against Incineration in Ireland - North and South: Framing Networking and Political Opportunities

An analysis of community-based campaigns opposing waste incineration and advocating 'zero waste' policies in Ireland, North and South.

Is naturalisation of the brown hare in Ireland a threat to the endemic Irish hare?

On islands, one of the greatest risks to native wildlife is the establishment of alien species. In Ireland, the Irish hare (Lepus timidus hibernicus), the only native lagomorph, may be at risk from competitive exclusion and hybridisation with naturalised brown hares (L. europaeus) that were introduced during the late nineteenth century. Pre- and post-breeding spotlight surveys during 2005 in the north of Ireland determined that brown hare populations are established in mid-Ulster and west Tyrone. In mid-Ulster, brown hares comprised 53%-62% of the hare population, with an estimated abundance of 700-2000 individuals between pre- and post-breeding periods. Comparison of habitat niches suggest that Irish and brown hares have comparable niche breadths that at times completely overlap, suggesting the potential for strong competition between the species. Anecdotal evidence suggests that both species may hybridise. Further research is urgently required to assess the degree of risk that naturalised brown hares pose to the Irish hare population and what action, if any, is needed to ensure the future ecological security and genetic integrity of the native species.

Children’s Burial Grounds in Ireland (Cilliní) and Parental Emotions Toward Infant Death

Cilliní—or children’s burial grounds—were the designated resting places for unbaptized infants and other members of Irish society who were considered unsuitable by the Roman Catholic Church for burial in consecrated ground. The sites appear to have proliferated from the seventeenth century onwards in the wake of the Counter-Reformation. While a number of previous studies have attempted to relate their apparently marginal characteristics to the liminality of Limbo, evidence drawn from the archaeological record and oral history accounts suggests that it was only the Roman Catholic Church that considered cilliní, and those interred within, to be marginal. In contrast, the evidence suggests that the families of the dead regarded the cemeteries as important places of burial and treated them in a similar manner to consecrated burial grounds.