I completed my BA in Nua-Ghaeilge and Celtic Studies in Maynooth University in 2013. I was awarded a John and Pat Hume Scholarship from Maynooth University for my PhD and subsequently received an Irish Research Council Award to complete this work. The subject matter of my research is Early-Irish religious poetry.
My research sheds light on the ecclesiastical, political and topographical studies of Early Medieval Ireland, with particular interest in the role of saints: the significance of their historical background and geographical work. My current work focuses on the religious identity and cultural life of St. Abbán: the saint’s life and education, the missionary work he completed in Ireland and his work overseas, including Irish-Norman relations and the possible journeys he made to Rome and Padua.
Graduate of Maynooth University
After completing my BA (2013) and RMA (2015) in Medieval Celtic Studies at the Universiteit Utrecht, I spent a year as a junior lecturer in Celtic Studies at the same department. In 2016 I was granted a position as a PhD-student within the ERC-funded Chronologicon Hibernicum research project in Maynooth.
My research interests in general include comparative Celtic linguistics (ancient to early medieval) and the (pre-)history of language contact in Northern and Western Europe. Moreover, I have a particular interest in Old Welsh glossing practices, the role of the vernacular(s) in the classroom, and the history of Spoken Latin in early medieval Britain.
Gearóid Ó Conchubhair
Is Déiseach mé, as Sliabh (Geal) gCua (na Féile) in Iarthar Phort Láirge ó thaobh m’athar de; áit a mbíodh ina Gaeltacht suas go lár an chéid seo caite. D’fhoghlaim mé Gaeilge ón gcliabhán ó mháthair mo mháthar, Corcaíoch a raibh ina múinteoir bunscoile. Fréamh na Gaeilge ar an dá thaobh den fhine.
Bhain mé bunchéim amach i Luath agus Nua-Ghaeilge ó Choláiste na Tríonóide. Tar éis bliana ag múineadh Gaeilge i meánscoileanna, bhain mé an ATO amach ó Choláiste na Tríonóide freisin. Anall go COBÁC ansin, áit ar bhain mé MA – Scríobh agus Cumarsáid na Gaeilge aisti. I ngeall ar mo dhíograis chun teagaisc, bhain mé Dioplóma i Múineadh na Gaeilge do Dhaoine Fásta ó Ollscoil Mhá Nuad amach. I láthair na huaire, is mac léinn dochtúireachta i Roinn na Sean-Ghaeilge in Ollscoil Mhá Nuad mé.
Tá tréimhsí gairme caite agam mar mhúinteoir meánscoile, teagascóir ollscoile agus mar thaighdeoir i mBrainse na Logainmneacha agus Fiontar, OCBÁC.
Tá suim ar leith agam i sanasaíocht na bhfocal Gaeilge; go háirithe i bhfocail atá aduain agus annamh, chomh maith le cúrsaí foclóireachta. Cuireann leaganacha ársa den Ghaeilge iontas orm, amhail Gaeilge Chianach. Airím go bhfuil forgla an Léinn Ghaelaigh agam leis an Luath agus Nua-Ghaeilge ar scáth a chéile.
I grew up on the west coast of Canada, on Vancouver Island, but, after many other things, did Masters research on Neoplatonic philosophy at Dalhousie, in Halifax, Nova Scotia before coming to Maynooth. Following this, I was looking for a way to bring my study of ancient and medieval philosophy bear on medieval Irish literature. Once I heard of Dr. Elizabeth Boyle's appointment at Maynooth, the choice was obvious. In a general way, my research in on the way that philosophical ideas were transmitted to medieval Ireland through patristic authorities, and how these ideas are taken up, synthesized and transformed, especially in early saga and legal texts. More specifically, I am addressing the problem of the gods of the sagas. We know that the sagas were written by ecclesiatically trained authors, and yet many of the sagas present the gods as historically existing beings that are neither angel, nor devil, nor human, but something of a seemingly different order. The question, then, is how such beings could be necessary to a view of the world that is an expression of ecclesiastical scholarship. As a way of limiting the scope of my research, I am currently considering these developments only insofar as they inform Acallam na Senórach. As a grand synthesis of earlier developments on the subject, the Acallam provides me with a limited way of considering those earlier developments as a whole, and also a way of assessing their significance for the aspirations of twelfth-century scholastic philosophy and theology, to which the Acallam seeks to conciliate them.