Irish American stereotypes

Between 1820 and 1920, approximately five million people emigrated from Ireland to the United States. Most of these immigrants were Irish Catholic farmers who were living in abject poverty in country dominated politically and economically by England. Until the late nineteenth century, Irish Catholics were not allowed to own farms in Ireland. During the Irish Potato Famine of 1845-1849, more than five hundred thousand Irish farmers were evicted from their farms. The only real choice for these displaced people was to leave Ireland for the United States; however, they were not well received by white Protestants, who then completely controlled the nation’s politics, business, and society. Irish Catholic immigrants were viewed as a threat for several reasons. Many first-generation Irish immigrants spoke only Gaelic. They became manual laborers who worked for low wages, creating competition for jobs. The new immigrants built their own Catholic churches and schools and made it very clear they would not tolerate religious disrimintion in the United States as they and their ancestors had experienced in Ireland.

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As early as the 1840s, offensive representations of Irish immigrants began to appear in American newspapers and magazines. The magazine Harper’s Monthly published numerous drawings in which Irish Americans were depicted as apelike creatures that Americans would not want to associate with. The same magazine printed in its April 6, 1867 issue Thomas Nast's drawing entitled “The Day We Celebrate.” Nast suggested Irish Americans celebrated St. Patrick’s Day by becoming drunk and then attacking police officers. Such stereotypical images of Irish immigrants as violent drunkards appeared in numerous magazines throughout the last six decades of the nineteenth century.

Frequently, racist cartoons would simultaneously criticize Irish and Jewish immigrants. The fact that overt discrimination was directed against Jews and Irish Catholics at the same time may explain why Jewish American and Irish American immigrants came to realize they had a great deal in common. 

Other cartoons ridiculed Irish Americans because of their religious beliefs. Throughout the nineteenth century, the Bible was taught in many American public schools, but the translation used was the King James versionthe official translation of Protestant churches. In the 1840s, many Catholic leaders asked school boards to allow Catholic pupils to receive religious instruction based on the Douay translationthe approved Catholic version. Numerous anti-catholicism cartoons in the 1840s and 1850s suggested Catholics were opposed to reading the Bible.

Although disparaging representations of Irish Americans continued to be published in US magazines, most people came to realize these stereotypical images distorted the truth and revealed more about the prejudices of those creating the images than about Irish Americans themselves.

In the next decades, stereotypes about persons of Irish descent began to gradually change. More common and positive depictions began to appear, such as Irish person as law enforcement members. By the 2020s, few persons from Ireland immigrated to the United States. Therefore, relatively few people in the United States had first-hand contact with native Irish, but it was more common to encounter an American of Irish descent.  

In the 2020s, the percentage of Americans who claimed Irish descendancy remained large. Over 31 million peopleten percent of the US populationclaimed Irish decendency. Irish heritage was much more openly celebrated. This was manifested in cultural events such as traditional Irish dancing, iconic Saint Patrick's Day parades on March 17, and the University of Notre Dame Fighting Irish football team as one of the most popular college teams in America. 

Bibliography

"Anti-Irish Imagery: Then and Now." The Irish Emigration Museum, 2024, epicchq.com/story/anti-irish-imagery-then-and-now. Accessed 30 Sept. 2024.

Arients, Michael. "Religion in Nineteenth-Century Public Education (Includes Bible Wars)." US Civil Liberties, 23 Aug. 2012, uscivilliberties.org/4359-religion-in-nineteenth-century-public-education-includes-bible-wars.html. Accessed 13 Apr. 2015.

Casey, Marion. "How Waves of Irish Became Americans." New York Times, 16 Nov. 2012, www.nytimes.com/roomfordebate/2012/11/15/how-immigrants-come-to-be-seen-as-americans/how-waves-of-irish-became-americans. Accessed 29 Sept. 2024.

Donnelly, Jim. "The Irish Famine." BBC British History, 17 Feb. 2011, www.bbc.co.uk/history/british/victorians/famine‗01.shtml. Accessed 30 Sept. 2024.

"Irish-Catholic Immigration to America." Library of Congress, 2015, www.loc.gov/classroom-materials/immigration/irish/irish-catholic-immigration-to-america. Accessed 13 Apr. 2015.

Kenny, Kevin. "Irish Immigrant Stereotypes and American Racism." American Social History Project Center for Media and Learning, 2024, https://picturinghistory.gc.cuny.edu/irish-immigrant-stereotypes-and-american-racism/. Accessed 30 Sept. 2024.

Lind, Dara. "Why Historians Are Fighting about “No Irish Need Apply” Signs — and Why It Matters." Vox, 4 Apr. 2015, www.vox.com/2015/3/17/8227175/st-patricks-irish-immigrant-history. Accessed 30 Sept. 2014.

Moore, Derick, Gerson Vasquez and Ryan Dolan. "Happy St. Patrick’s Day to the One Out of 10 Americans Who Claim Irish Ancestry." United States Census, 16 Mar. 2021, www.census.gov/library/stories/2021/03/happy-saint-patricks-day-to-one-of-ten-americans-who-claim-irish-ancestry.html. Accessed 30 Sept. 2024.