Hunniford starts as a BBC production assistant in Belfast and a local radio broadcaster. In the 1970s and 1980s, she is the presenter of Good Evening Ulster and on the ITV Network Sunday Sunday and We Love TV. She also appears on Lily Savage’s Blankety Blank and on Call My Bluff. She is a regular reporter on This Morning and The One Show.
From 1998 to 2003, Hunniford presents Open House with Gloria Hunniford for Channel 5. In August 2010, she appears as a panellist/presenter on the ITV daytime programme 3@Three. Since 2009, she has co-presented Rip Off Britain, a consumer complaints programme on BBC One with Angela Rippon and, for the first two series, Jennie Bond, and then, for the third series, with Julia Somerville replacing Bond. Together, the trio of Hunniford, Rippon and Somerville also present Charlie’s Consumer Angels.
In 2012, Hunniford presents the BBC One documentary series Doorstep Crime 999. From September 8, 2014, she is a presenter on ITV chat show Loose Women. She is previously a guest panelist in 2003. From September 2014 to July 2015, she appears on the panel in 31 episodes of the programme, three of which she anchors. As of April 6, 2017, she has appeared 93 times, four of which she anchors and two where she is a guest panelist.
In 2014, Hunniford presents the first series of the BBC One programme Home Away from Home. Gyles Brandreth presents the second series. She also presents three series of Food: Truth or Scare with Chris Bavin from 2016.
Hunniford makes a health and exercise video called Fit for Life and also appears on the UK music video of the Muppets cover to “She Drives me Crazy.” She has written an Irish Cookery Book with her sister Lena entitled Gloria Hunniford’s Family Cookbook.
On The Alan Titchmarsh Show on May 6, 2011, Hunniford reveals her support for David Cameron‘s Conservative-led coalition government, describing herself as “a bit of a David Cameron fan,” although she criticises the government’s decision to continue giving aid to Pakistan when it is making cuts in the UK.
In August 2014, Hunniford is one of 200 public figures who are signatories to a letter to The Guardian opposing Scottish independence in the run-up to September’s referendum on that issue.
Since Northern Ireland’s creation in 1922, the Catholic minority suffers from varying degrees of discrimination from the Protestant and Unionist majority. Many nationalist historians regard the ethos of Northern Ireland as unambiguously sectarian, however, academic and author Senia Paseta posits that discrimination was never as calculated as republicans maintained nor as fictional as unionists claimed. In fact, laws against religious discrimination are enshrined in the Government of Ireland Act 1920, Northern Ireland’s constitution. No government of Northern Ireland, even if they want to, can create laws which overtly discriminated against any religious body of peoples.
The genesis of NICRA lay in a meeting in Maghera in August 1966 between the Wolfe Tone Societies which is attended by Cathal Goulding, then chief of staff of the Irish Republican Army (IRA). During its formation, NICRA’s membership extends to trade unionists, communists, liberals, socialists, with republicans eventually constituting five of the thirteen members of its executive council. The organisation initially also has some unionists, with Young Unionist Robin Cole taking a position on its executive council. Official Sinn Féin and Official Irish Republican Army influence over NICRA grows in later years, but only as the latter’s importance declines, when violence escalated between late 1969 until 1972, when NICRA ceased its work.
Events escalate in Northern Ireland until August 1969, when the annual Apprentice Boys of Derry march is attacked as it marches through the city’s walls and past a perimeter with the nationalist Bogside. Initially some loyalist supporters throw pennies down from the walls onto Catholics in the Bogside. Catholics then throw nails and stones at loyalists leading to an intense confrontation. The Royal Ulster Constabulary (RUC) intervenes, and a three-day riot known as the Battle of the Bogside ensues. Rioting quickly spreads throughout nationalist areas in Northern Ireland, where at least seven are killed and hundreds wounded. Thousands of Catholics are driven from their homes by loyalists. These events are often seen as the start of the Troubles.
In a subsequent official inquiry, Lord Leslie Scarman concludes, “We are satisfied that the spread of the disturbances [in Derry in August 1969] owed much to a deliberate decision of some minority groups to relieve police pressure on the rioters in Londonderry. Amongst these groups must be included NICRA, whose executive decided to organise demonstrators in the province so as to prevent reinforcement of the police in Londonderry.” In December 1969 and January 1970, both Sinn Féin and the IRA split into “Official” and “Provisional” wings, with the “Official” wings retaining influence in NICRA.
The British government introduces internment on August 9, 1971, at the request of Northern Ireland Prime MinisterBrian Faulkner. The British Army, in co-operation with the RUC, intern 342 people. One hundred sixteen of those interned are innocent of involvement with the IRA and are quickly released.
The introduction of internment is not a closely guarded secret, with newspaper editorials appearing and discussion on television. The IRA goes underground or flees across the border. As a result, fewer than 100 arrests are from the IRA. By this stage, support for NICRA begins to wane, however NICRA continues to organise anti-internment marches. In Derry on January 30, 1972, NICRA takes part in a mass anti-internment march which had also been banned. Fourteen unarmed demonstrators are shot and killed by British troops during the march which becomes known as Bloody Sunday.
Margretta Bowen, self-taught Irish artist best known as Gretta Bowen, dies in Belfast, Northern Ireland on April 8 1981. She starts painting late in life, around 1950, after her sons Arthur and George Campbell are already established as artists.
Born in Dublin in January 1880, Bowen lives most of her life in Belfast. She is married to Matthew Campbell, a veteran of the Second Boer War. They have three sons, Arthur, George and Stanley, who all go on to be highly talented artists, with George becoming particularly successful. After her husband death in 1925 she runs a laundrette and takes in lodgers to make ends meet.
Bowen comes to art late in her life. A few weeks before her seventieth birthday she finds paints left behind by her son Arthur and begins to experiment, apparently inspired to some extent by her sons. She uses her maiden name to apparently avoid any obvious connection with them.
Bowen clearly attracts notice early on despite her late start. In 1959, just five years after she takes up painting, she is given a solo exhibition by the Council for Encouragement of Music and the Arts, which continues to support her work when it subsequently becomes the Arts Council of Great Britain. An extensive and admiring review appears in The Times.
Bowen’s work is shown at the Royal Hibernian Academy, the Irish Exhibition of Living Art and the Oireachtas. She also holds one-person exhibitions at the Hendriks Gallery, the Bell Gallery and the Tom Caldwell Gallery. In 1979, at the age of 99, her works gain international fame. She exhibits at the first International Exhibition of Naïve Art in London.
Bowen dies at the age of 101 in Belfast on April 8, 1981.
Lonergan immigrates to the United States with his family in 1848. It is said that the Lonergans were on the run from the Great Famine, as well as British oppression. Settling in Vermont, he works alongside his father as a cooper.
In 1862, Lonergan forms a company of fellow Vermont Irishmen to volunteer to fight the Confederates. He does so with the mindset to gain more military skill to help the cause of Irish freedom. He is also leader of the Vermont branch of the Fenian Brotherhood, a forerunner to the Irish Republican Army.
Lonergan serves for the Union Army in two stages, 1862-1863 and 1865. Serving as the captain of Company A, 13th Vermont Infantry, his efforts on July 2, 1863 at the Battle of Gettysburg earn him the Medal of Honor, which cites him for “Gallantry in the recapture of four guns and the capture of two additional guns from the enemy; also the capture of a number of prisoners.”
Following his services in the Civil War, Lonergan helps organize a pair of failed raids into Canada from staging areas in St. Albans. The Fenians’ quixotic aim is to pressure Britain, which rules Canada as a colony, to surrender control of Ireland.
Lonergan dies in Montreal, Quebec, Canada on August 6, 1902. In 2013, a memorial is erected to him in Burlington, Vermont.
James Augustine Healy, American Roman Catholic priest and the second bishop of Portland, Maine, is born on April 6, 1830, in Macon, Georgia to a multiracial slave mother and Irish immigrant father. He is the first bishop in the United States of any known African descent. When he is ordained in 1854, his multiracial ancestry is not widely known outside his mentors in the Catholic Church.
Healy is the eldest of ten siblings of Michael Morris Healy, an Irish immigrant planter from County Roscommon, and his common law wife Eliza Smith (sometimes recorded as Clark), a multiracial enslaved African American. He achieves many “firsts” in United States history. He is credited with greatly expanding the Catholic church in Maine at a time of increased Irish immigration. He also serves Abenaki people and many parishioners of French-Canadian descent who were traditionally Catholic. He speaks both English and French.
Beginning in 1837, like many other wealthy planters with mixed-race children, Michael Healy starts sending his sons to school in the North. James, along with brothers Hugh and Patrick, goes to Quaker schools in Flushing, New York, and Burlington, New Jersey. Later they each attend the newly opened College of the Holy Cross in Worcester, Massachusetts. He graduates as valedictorian of the college’s first graduating class in 1849.
Following graduation, Healy wishes to enter the priesthood. He cannot study at the Jesuit novitiate in Maryland, as it is a slave state. With the help of John Bernard Fitzpatrick, he enters a Sulpicianseminary in Montreal. In 1852, he transfers to study at Saint-Sulpice Seminary in Paris, working toward a doctorate and a career as a seminary professor. After a change of heart, he decides to become a pastor. On June 10, 1854, he is ordained at Notre-Dame de Paris as a priest to serve in Boston, Massachusetts. He is the first African American to be ordained a Roman Catholic priest although at the time he identifies as and is accepted as white Irish Catholic.
When Healy returns to the United States, he becomes an assistant pastor in Boston. He serves the archbishop, who helps establish his standing in the church. In 1866 he becomes the pastor of St. James Church, the largest Catholic congregation in Boston. In 1874 when the Boston legislature is considering taxation of churches, he defends Catholic institutions as vital organizations that help the state both socially and financially. He also condemns certain laws that are generally enforced only on Catholic institutions. He founds several Catholic charitable institutions to care for the many poor Irish immigrants who had arrived during the Great Famine years.
Healy’s success in the public sphere leads to his appointment by Pope Pius IX to the position of second bishop of Portland, Maine. He is consecrated as Bishop of Portland on June 2, 1875, becoming the first African American to be consecrated a Catholic bishop. For 25 years he governs his large diocese, supervising also the founding of the Diocese of Manchester, New Hampshire, when it is split from Portland in 1885. During his time in Maine, which is a period of extensive immigration from Catholic countries, he oversees the establishment of 60 new churches, 68 missions, 18 convents, and 18 schools. During that period, he also serves his Abenaki and French-Canadian parishioners.
Healy is the only member of the American Catholic hierarchy to excommunicate men who joined the Knights of Labor, a national union, which reaches its peak of power in 1886.
Loftus is born in 1533, the second son of a monastic bailiff, Edward Loftus, in the heart of the English Yorkshire Dales. He embraces the Protestant faith early in his development. He is an undergraduate at Trinity College, Cambridge, where he reportedly attracts the notice of the young Queen Elizabeth, as much by his physique as through the power of his intellect. Although this encounter may never have happened, Loftus certainly meets with the Queen more than once, and she becomes his patron for the rest of her reign. At Cambridge Loftus takes holy orders as a Catholic priest and is appointed rector of Outwell St. Clement in Norfolk. He comes to the attention of the Catholic Queen Mary, who names him vicar of Gedney, Lincolnshire. On Elizabeth’s accession in 1558 he declares himself Anglican.
Loftus makes the acquaintance of the Queen’s favourite Thomas Radclyffe, 3rd Earl of Sussex and serves as his chaplain in Ireland in 1560. In 1561 he becomes chaplain to Alexander Craike, Bishop of Kildare and Dean of St. Patrick’s Cathedral in Dublin. Later that year he is appointed rector of Painstown in Meath and evidently earns a reputation as a learned and discreet advisor to the English authorities in Dublin. In 1563, he is consecrated Archbishop of Armagh at the unprecedented age of 28 by Hugh Curwen, Archbishop of Dublin.
Following a clash with Shane O’Neill, the real power in Ulster during these years, he comes to Dublin in 1564. To supplement the meager income of his troubled archbishopric he is temporarily appointed to the Deanery of St. Patrick’s Cathedral by the queen in the following year. He is also appointed president of the new commission for ecclesiastical causes. This leads to a serious quarrel with the highly respected Bishop of Meath, Hugh Brady.
In 1567 Loftus, having lobbied successfully for the removal of Hugh Curwen, who becomes Bishop of Oxford, and having defeated the rival claims of the Bishop of Meath, is appointed Archbishop of Dublin, where the queen expects him to carry out reforms in the Church. On several occasions he temporarily carries out the functions of Lord Keeper of the Great Seal, and in August 1581 he is appointed Lord Chancellor of Ireland after an involved dispute with Nicholas White, Master of the Rolls in Ireland. He is constantly occupied in attempts to improve his financial position by obtaining additional preferment and is subject to repeated accusations of corruption in public office.
In 1582 Loftus acquires land and builds a castle at Rathfarnham, which he inhabits from 1585. In 1569–1570 the divisions in Irish politics take on a religious tinge with the First Desmond Rebellion in Munster and Pope Pius V‘s 1570 papal bullRegnans in Excelsis. The bull questions Elizabeth’s authority and thereafter Roman Catholics are suspected of disloyalty by the official class unless they are discreet.
Loftus takes a leading part in the execution of Dermot O’Hurley, Archbishop of Cashel. When O’Hurley refuses to give information, Francis Walsingham suggests he should be tortured. Although the Irish judges repeatedly decide that there is no case against O’Hurley, on June 19, 1584, Loftus and Sir Henry Wallop write to Walsingham “We gave warrant to the knight-marshal to do execution upon him, which accordingly was performed, and thereby the realm rid of a most pestilent member.”
Between 1584 and 1591 Loftus has a series of clashes with Sir John Perrot on the location of an Irish University. Perrot wants to use St. Patrick’s Cathedral, Dublin as the site of the new University, which Loftus seeks to preserve as the principal place of Protestant worship in Dublin, as well as a valuable source of income for himself. The archbishop wins the argument with the help of his patron, Queen Elizabeth I, and Trinity College, Dublin is founded at its current location, named after his old college at Cambridge, leaving the Cathedral unaffected. Loftus is named as its first Provost in 1593.
The issue of religious and political rivalry continues during the two Desmond Rebellions (1569–83) and the Nine Years’ War (1594–1603), both of which overlap with the Anglo-Spanish War (1585–1604), during which some rebellious Irish nobles are helped by the Papacy and by Elizabeth’s arch-enemy Philip II of Spain. Due to the unsettled state of the country Protestantism makes little progress, unlike in Celtic Scotland and Wales at that time. It comes to be associated with military conquest and is therefore hated by many. The political-religious overlap is personified by Loftus, who serves as Archbishop and as Lord Chancellor of Ireland. An unlikely alliance forms between Gaelic Irish families and the Norman “Old English“, who had been enemies for centuries but who now mostly remain Roman Catholic.
Adam Loftus dies in Dublin on April 5, 1605, and is interred in the building he had helped to preserve for future generations, while many of his portraits hang today within the walls of the University which he helped found. Having buried his wife Jane (Purdon) and two sons (of their 20 children) in the family vault at St. Patrick’s, Loftus dies at his Episcopal Palace in Kevin Street “worn out with age” and joins his family in the same vault. His zeal and efficiency are commended by James I upon the king’s accession.
Too True to Be Good (1932), a comedy written by playwrightGeorge Bernard Shaw premieres at the Guild Theatre in New York City on April 4, 1932. Subtitled “A Collection of Stage Sermons by a Fellow of the Royal Society of Literature,” it moves from surreal allegory to the “stage sermons” in which characters discuss political, scientific and other developments of the day. The second act of the play contains a character, Private Napoleon Meek, based on Shaw’s friend T. E. Lawrence.
The play explicitly deals with the existential crisis that hit Europe after the end of World War I, especially the emergence of a “modernist” culture fueled by uncertainties created by Freudian psychology and Albert Einstein‘s new physics. The whole of the second and third acts of the play have often been interpreted as a dream of escape occurring in the mind of the feverish Patient (hence the talking Microbe‘s comment that the “real” action is over), and the Patient repeatedly says that what is happening is a dream.
The play is an early example of the formal experimentation with allegory and the absurd that become a feature of Shaw’s later work, having much in common with the later play The Simpleton of the Unexpected Isles, which is also set in an obscure island at the edge of the British Empire. Its absurdist elements later lead to its being viewed as a precursor to the work of Samuel Beckett and Harold Pinter.
The idea that microbes, specifically bacteria, are somehow made sick by human illnesses is a belief that Shaw repeatedly promotes, claiming that disease produces mutations in bacteria, misleading doctors into the belief that “germs” cause disease. The play dramatises his theory that life-energy itself cures illness.
A “Remembrance Wall” showing the names of all those who died during the 1916 Easter Rising is unveiled at Glasnevin Cemetery in Dublin on April 3, 2016. The memorial wall bears the names of all those who died, Irish and British, military and civilian, in the rebellion 100 years earlier.
Almost 500 people are killed in the uprising, with 268 of them being civilians caught up in the violence. The names are displayed chronologically without distinction between the different categories. The inclusion of the names of 119 British soldiers on the wall, some of whom are buried in Glasnevin, causes some controversy and a number of protesters gather outside the cemetery to demonstrate as the interfaith service takes place inside. A significant Garda Síochána presence monitors the protest events.
The Glasnevin Trust insists the memorial is an attempt to present the historical facts, without hierarchy or judgement. Chairman of Glasnevin Trust John Green tells the service the wall reflects modern Ireland. “Behind each and every one of these lost lives is a story of heartbreak, no matter what side the person served on or indeed for those innocently caught up in the conflict,” he says. “One hundred years on we believe this memorial reflects the time we live in, with the overwhelming majority of the Irish people wishing to live in peace and in reconciliation. But it is for each visitor to take from the wall what they wish.”
Senior church figures from a range of faiths and humanist representatives are among those to speak at the ceremony. Inspiration for the project is drawn from an international memorial near Arras in France that lists the names of 580,000 people killed in fighting on the western front in World War I. TaoiseachEnda Kenny lays a wreath during the event, which is part of the official State programme commemorating the uprising.
Conradh na Gaeilge expresses its disappointment about a spelling mistake on the new memorial wall. The wall is titled Éirí Amach na Cásca but the word Éirí (meaning Rising) appears with a fada on the first i, instead of on the E. Julian de Spáinn of Conradh na Gaeilge says the mistake illustrates a laziness toward the Irish language and he cannot understand why those involved did not ensure that the Irish is as accurate and correct as the English spelling on the wall.
Fassbender’s mother, Adele, is from Larne, County Antrim, while his father, Josef Fassbender, is German. According to Fassbender family lore, his mother is the great-grand-niece of Michael Collins, the Irish leader during the Irish War of Independence. When he is two years old, his parents move to Killarney, County Kerry, where they run the West End House, a restaurant where his father works as a chef. His parents move to Kerry as they want their children to grow up in the countryside rather than the industrial backdrop of their previous residence in Germany. He is raised Catholic and serves as an altar boy at the church his family attends. He has an older sister, Catherine, who is a neuropsychologist.
Fassbender attends Fossa National School and St. Brendan’s College, both in Killarney. He decides that he wants to be an actor at age 17 when he is cast in a play by Donal Courtney. At 19, he moves to London to study at the Drama Centre London, a constituent school of Central Saint Martins. In 1999, he drops out of the Drama Centre and tours with the Oxford Stage Company to perform the play Three Sisters. Before he finds work as an actor, he works as a bartender and postman. Other jobs include labour work, market research for the Royal Mail and working for Dell computers.
Fahy is born in Kinvara, County Galway, on September 29, 1854 into a family of seventeen, eight of whom survive. His father, Thomas, comes from the Burren area and his mother, Celia Marlborough, is born near Gort, County Galway.
In 1896, Fahy becomes president of the emerging Conradh na Gaeilge (Gaelic League) in London, a position he holds until 1908. He is also a long time member of the London Irish Literary Society. Described as a small, brisk man, his enthusiasm and energy knows no bounds. His most memorable poems and songs include “The Ould Plaid Shawl,” “The Queen of Connemara,” the original “Galway Bay,” and “The Tide Full In.” His publications include The Child’s Irish Song Book (1881), The Irish Reciter (1882), Irish History in Rhyme (1882) and Irish Songs and Poems (1887).
Fahy retires from the Civil Service at the age of 65. He dies at the age of 81 on April 1, 1935.
Margretta Bowen, self-taught Irish 
seamus dubhghaill 