| 词条 | Souperism |
| 释义 |
HistoryOne example of souperism was the Reverend Edward Nangle, who instituted 34 schools where religious instruction and meals were provided. However, souperism was rarely that simple, and not all non-Catholics made being subject to proselytisation a condition of food aid. Several Anglicans, including the Anglican Archbishop of Dublin, Richard Whately, decried the practice; many Anglicans set up soup kitchens that did no proselytising; and the Quakers, whose soup kitchens were concerned solely with charitable work, were never associated with the practice (which causes them to be held in high regard in Ireland even today, with many Irish remembering the Quakers with the remark "They fed us in the famine.").{{Clarify|date=February 2009}}[1][5][7] Souperist practices, reported at the time, included serving meat soups on Fridays – which Catholics were forbidden by their faith from consuming, and by the fact that they could not afford meat in the first place.{{what|reason=The moral reasoning here seems convoluted. Are there two voices at work in this sentence?|date=July 2015}}[6] Soupers were frequently ostracised by their own community, and were strongly denounced from the pulpit by the Catholic priesthood. On occasion, soupers had to be protected by British soldiers from other Catholics.[6] Use of the term after the famineThe idea of Souperism has become a leitmotif of fiction written about the Famine, and folklore and Irish literature are replete with depictions of souperism. This may have served to exaggerate the extent that it actually occurred. Both Bowen and Whelan (listed in Further reading) note that the fear of souperism was very real, and state that the practice did indeed occur. But they point out that there is very little actual evidence that the practice was widespread. Whelan states that, given the highly charged atmosphere of the 1840s, contemporary accounts cannot be taken at face value. Much of what surrounds the story of souperism is its perception, rather than its reality. The popular myth that the few souperists engendered has largely eclipsed the impartial philanthropic aid that was given by genuinely altruistic organisations at the time.[3][7][12][8] One of the effects of the perceptions surrounding Souperism was that, to avoid its stigma and avoid becoming embroiled in the war of words between Protestants and Catholics, many charities decided to only serve those whose religious persuasions matched their own.{{Cn|date = April 2015}} For examples: In Dublin, Mercer's Endowed Boarding School for Girls provided education for "girls of respectable Protestant parents", and the Magdalen Asylum on Lower Leeson St aided "Protestant women after a first fall" and "those who were to become mothers"; whereas the St Joseph's Reformatory School for Catholic Girls provided education for Catholic girls and the Catholic Rotunda Girls Aid Society aided unmarried Catholic mothers. Barret,{{Who|date=April 2015}} whose Guide to Dublin Charities listed many overlapping charities, decried the "wasteful overlapping of work" and begged such charities to work together, to improve the overall amount of aid that could be given. (Williams, publisher of Dublin Charities: A Handbook, expressed similar sentiments about the state of disorganisation.) However, she herself ran a charity, Cottage Home for Little Children, aimed at providing shelter for "the very young children of the industrious Protestant poor". The reasons for the disorganised and duplicated efforts were not solely sectarian, and can also be attributed to a general unwillingness amongst charities to co-operate with one another.[9] See also
References1. ^1 {{cite book|title=Ireland's Children: Quality of Life, Stress, and Child Development in the Famine Era|author=Thomas Edward Jordan|pages=72|publisher=Greenwood Publishing Group|year=1998|isbn=9780313307522}} 2. ^{{cite book|title=Melancholy Accidents|author=Carolyn Conley|pages=170|publisher= Lexington Books|year=1999|isbn=9780739100073}} 3. ^1 {{cite book|title=The Presence of the Past in Children's Literature|editor=Ann Lawson Lucas|pages=116|publisher=Greenwood Publishing Group|year=2003|isbn=9780313324833|author=Celia Keenan|chapter=Narrative Challenges: The Great Irish Famine in Recent Stories for Children}} 4. ^{{cite book|title=Making the Irish American|editor=Joseph Lee and Marion R. Casey|pages=278–279|author=Irene Whelan|chapter=Religious Rivalry and the Making of Irish-American Identity|publisher=NYU Press|year=2006|isbn=9780814752081}} 5. ^{{cite book|title=The Largest Amount of Good|author=Helen Elizabeth Hatton|pages=265|publisher=McGill–Queen's Press|year=1993|isbn=9780773509597}} 6. ^1 {{cite book|title=The Hidden Famine|author=Christine Kinealy and Gerard MacAtasney|pages=136–137|publisher=Pluto Press|year=2000|isbn=9780745313719}} 7. ^1 {{cite book|title=Making the Irish American|editor=Joseph Lee and Marion R. Casey|pages=92|author=Eileen Reilly|chapter=Modern Ireland: An Introductory Survey|publisher=NYU Press|year=2006|isbn=9780814752081}} 8. ^{{cite book|title=Black '47 and Beyond|author=Cormac O'Grada|pages=274|publisher=Princeton University Press|year=2000|isbn=9780691070155}} 9. ^1 {{cite book|title=Charitable Words|author=Margaret Helen Preston and Maria (FRW) Luddy|pages=72–74,93|publisher=Greenwood Publishing Group|year=2004|isbn=9780275979300}} Further reading
5 : History of Ireland (1801–1923)|Great Famine (Ireland)|Ethnic and religious slurs|Protestant evangelisation of Irish Roman Catholics|Food politics |
| 随便看 |
|
开放百科全书收录14589846条英语、德语、日语等多语种百科知识，基本涵盖了大多数领域的百科知识，是一部内容自由、开放的电子版国际百科全书。