“the classrooms of England” where an education focused on rhetoric and dialectics prepared elites for governmental service (163–4). Though an appropriate place to trace the colonial ideology of the Tudor period, it may not be sufficient to fully explain the Jacobean plantation. Moreover, it may be the case that Scottish writers also influenced James’s approach to Ulster. Like the Scots, the native Irish are well represented in the volume. Brian Mac Cuarta’s “The Catholic Church in Ulster under the Plantation, 1609–42” examines how Catholicism emerged as a vital organisation in the first decades of the plantation, and was further implicated in the collapse of colonial society in 1641–42. Marc Caball’s “Responses to Transformation: Gaelic Poets and the Plantation of Ulster” and Diarmaid Ó Doibhlin’s “The Plantation of Ulster: Aspects of Gaelic Letters” consider Irish responses to the plantation. For Caball, the poems in The Book of O’ Conor Don (1631) represent the Scots and English as intruders and reveal a “sense of trauma, alienation and communal dispossession” (176). Ó Doibhlin considers the extant correspondence to be the most important primary source-material relating to the native Irish. Interestingly, in contrast to the relative abundance of Irish literature, and notwithstanding their strong presence in the book, Scottish literary and documentary writing is conspicuous by its absence and indicates a lacuna in the research. The Plantation of Ulster: Ideology and Practice is a vital contribution to Ulster plantation studies, Early Modern Irish/Scottish studies and English/British colonial studies more generally. Éamonn Ó Ciardha and Micheál Ó Siochrú are to be congratulated for pulling together such an ambitious project. The collection, perhaps for the first time, presents a truly triangular perspective on the Ulster plantation and will undoubtedly become a significant text within a range of disciplines endeavouring to fully understand the Ulster plantation and its lasting impact.
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