An analysis of the angle of the myth of souperism

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An analysis of the angle of the myth of souperism

Sommaire Had you been travelling in Ireland inyou might well have seen — or heard about — an extraordinary American woman who was walking through the countryside singing hymns, reading the Bible and distributing religious tracts drawn from the depths of her large, black, bearskin muff.

A number of doctors offered to remove the large wart on her face. She recorded, with some indignation, that people stared at her.

She was Asenath Hatch Nicholson: She left Ireland in the fall ofjust before the first sighting of the potato blight was reported. She returned indetermined to do what she could do to relieve the suffering. The story of this remarkable woman begins in Chelsea, a village in the White River valley of eastern Vermont, where she was born on February 24,to pioneering settlers Michael c.

It appears in the Book of Genesis as the name of the daughter of the Egyptian high priest of On who was given by the pharaoh as a wife to Joseph.

Asenath Hatch would face a Famine in her own time and devise her own plan to manage her resources to provide relief to the Irish poor. Vermont was a center of social reform in her youth. As early asthe Republic of Vermont forbade the sale of slaves.

An analysis of the angle of the myth of souperism

Closer to home, her parents provided examples of charity and tolerance. While diet was his obsession, he also concerned himself with other matters of health: Between andAsenath Nicholson was listed as the proprietor of boarding houses at Williams Street and at 21 Beekman Street. She believed, for example, that Adam and Eve had a physical as well as a spiritual fall from grace in the Garden of Eden and that vegetarianism was the means of physical atonement.

Located on the site of the present New York City Court House, the Five Points was an area rife with crime, disease, gang warfare and vice. Poor Irish immigrants began settling in the Five Points in the s; by the time the Civil War began, Famine immigrants were the overwhelming majority of residents of the eighty-six acres that made up the Sixth Ward.

While running her boarding houses, Nicholson joined the reformers who tried to work among the poor of the Five Points. In the late s the Central and Spring Street Presbyterians sent missionaries into the district, and inthe Congregationalists founded the Broadway Tabernacle on Broadway near Worth Street; however, the Irish regarded Protestant missionaries as proselytizers and their institutional efforts were unsuccessful.

Recalling those years, she said: When the circumstances of her life changed — she was listed as a widow in the New York City Directory — she left aboard the Brooklyn in May,for a fifteen-month trip to Ireland.

It was a courageous adventure for an arthritic widow of fifty-two.

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Her mission was not as straightforward as it appeared. In fact, she moved in a kind of vacuum between the Irish poor — predominantly Catholic — and the Protestant Anglo-Irish gentry and the Protestant missionaries who were actively proselytizing in the countryside.

An analysis of the angle of the myth of souperism

Her position was not enviable: She was shown the door at the Ventry Mission in Dingle and, while not mentioned by name, she was the subject of a hostile account in Rev. During the last month this settlement was visited by a female who is travelling through the country.

We traced her from Dingle to this place. She lodges with the peasantry and alleges that her object is to become acquainted with the Irish character; she states that she has come from America for this purpose. She produced a paper purporting to be addressed by a correspondent in America to a respectable person in Birmingham; but in answer to a communication addressed by the writer to that individual, he stated that he has no acquaintance with her either personally or by letter.

This stranger is evidently a person of some talent and education; and although the singular course which she pursues is utterly at variance with the modesty and retiredness to which the Bible gives prominent place in its delineation of a virtuous female, she professes to have no ordinary regard for that Holy Book.

There is nothing in her conduct or conversation to justify the supposition of insanity and we strongly suspect she is emissary of some democratic and revolutionary society. For Nicholson, it was tolerance and charity that counted, and she records with approval the evangelists working among the poor without regard to their willingness to convert, the instances of cooperation between Catholic and Protestant clergy, and the work of Catholic religious among the poor.

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Nangle of the myth of souperism Uploaded by Kerrytom on Aug 10, Nangle and the myth of ‘Souperism’ The fourth area of criticism of Nangle’s life, and probably the most enduring one, is the allegation that he and the mission engaged in ‘Souperism.’.

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Whereas Katz uses food as a tool for social analysis to define the child’s world, Nikolajeva and Perrot speak to how the child is integrated into the larger adult community using myth criticism.

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