The Shortest History of Ireland by James Hawes

This review appears in the new Liberator - issue 435. You can download it free of charge from the magazine's website.

The Shortest History of Ireland

James Hawes

Old Street, 2026, £15

Teachers tried to tell you many things when you weren’t listening properly, but here’s some history they really didn’t teach you at school. James Hawes tells the story of Ireland from the earliest times to the present day in a way that is constantly surprising and enlightening. I shall first urge you to read this book and then share a few of its most startling insights.

One of the keys to understanding Ireland is that it was never part of the Roman Empire and was thus spared the dislocation that the rest of Europe suffered when that empire fell. Christianity came to Ireland, but it was assimilated into what was in many ways a highly developed Iron Age civilisation. So in the early Medieval period, when Ireland’s population was half of England’s, not the tenth it is today, Irish scholars were prized across Europe, but their independent ways increasingly met with disapproval from thde church authorities in Rome.

The first colonisers of Ireland were not English but French. The Normans who took land there had not troubled to learn English to speak to the serfs they brought with them, but they did learn Gaelic so they could talk to their neighbours. The result was that those Normans soon adopted Irish customs, while the serfs saw many attractions in deserting their positions and becoming Irish. This consistent tendency of settlers to turn Irish frustrated the English Crown’s ambitions: when England finally turned a serious imperialist gaze on Ireland in 1546, the only part of the country it controlled was Dublin. Elizabeth I’s court astrologer John Dee, incidentally, emerges as the first person to have talked of a British empire.

We English tend to see Ireland as sectarian, but the truth is that we exported it there. It was Protestant England that was sectarian, and it saw people who turned Irish as traitors. It was this attitude that explained the massacre of the garrison at Drogheda, and there were plenty of more extreme figures back at Westminster cheering Cromwell on. This was an England, as Hawes reminds us, that did not care that neither William III nor George I could speak English. The only thing that mattered was that they were not Catholic.

In the 19th century Britain spent a fortune trying to turn Ireland into a landscape of small Protestant farmers. The ruins of unwanted Anglican churches across Ireland are a reminder of this doomed project, while the payments to these uneconomically small arable farms. in what had historically been cattle country, were a heavy burden on independent Ireland until it joined the European Economic Community and its Common Agricultural Policy in 1971.

Finally, Hawes shows that the Catholic dominance of Irish society was a post-independence creation and did not fully establish itself until 1937. This dominance, with its satanic trio of institutions – industrial schools, mother and baby homes, Magdalene laundries – was the work of Éamon de Valera, the politician who dominated the first 50 years of the independent Ireland, and Archbishop John McQuaid of Dublin. Hawes likens de Valera, with his control of the press and closeness to the church, to one of the authoritarian leaders who flourish in Eastern Europe today.

And the book ends on an optimistic note: not even Brexit has slowed the economic and social forces making an eventual reunification look increasingly likely.