History Of The Irish In The Mahoning Valley

In 1796, Daniel Shehy of Tipperary was the first Irish man to settle in Youngstown. In the early nineteenth century, the Ulster Irish moved into the region. Later, massive waves of Irish refugees from the Potato Famine settled in the area and filled the labor needs of the steel mills, canals, and railroads. Irish in Youngstown and the Greater Mahoning Valley recounts the history of the first Irish immigrants to settle the Valley up to the present and their prominent roles in community politics, arts, business, sports, entertainment, and religion. Through vintage images of families, church leaders, business owners, politicians, Irish dancers, and philanthropists, this book celebrates the influence of the Irish on the Greater Mahoning Valley.

In 1796, Daniel Shehy of Tipperary was the first Irish man to settle in Youngstown. In the early nineteenth century, the Ulster Irish moved into the region. Later, massive waves of Irish refugees from the Potato Famine settled in the area and filled the labor needs of the steel mills, canals, and railroads. Irish in Youngstown and the Greater Mahoning Valley recounts the history of the first Irish immigrants to settle the Valley up to the present and their prominent roles in community politics, arts, business, sports, entertainment, and religion. Through vintage images of families, church leaders, business owners, politicians, Irish dancers, and philanthropists, this book celebrates the influence of the Irish on the Greater Mahoning Valley.

Jenkins argues that the Klan drew from all social strata in Youngstown, Ohio, in the 1920s, contrary to previous theories that predominately lower middle-class WASPs joined the Klan because of economic competition with immigrants. Threatened by immigrant movement into their neighborhoods, these members supposedly represented a fringe element with few accomplishments and little hope of advancement. Jenkins suggests instead that members admired the Klan commitment to a conservative protestant moral code. Besieged, they believed, by an influx of Catholic and Jewish immigrants who did not accept blue laws and prohibition, members of the piestistic churches flocked to Klan meetings as an indication of their support for reform. This groundswell peaked in 1923 when the Klan gained political control of major cities in the South and Midwest. Newly enfranchised women who supported a politics of moralism played a major role in assisting Klan growth and making Ohio one of the more successful Klan realms in the North. The decline of the Klan was almost as rapid. Revelations regarding sexual escapades of leaders and suspicions regarding irregularities in Klan financing led members to question the Klan commitment to moral reform. Ethnic opposition also contributed to Klan decline. Irish citizens stole and published the Klan membership list, while Italians in Niles, Ohio, violently crushed efforts of the Klan to parade in that city. Jenkins concludes that the Steel Valley Klan represented a posturing between cultures mixed together too rapidly by the process of industrialization.

Closing Chapters attempts to explain the disintegration of urban parochial schools in Youngstown, Ohio, a onetime industrial center that lost all but one of its eighteen Catholic parochial elementary schools between 1960 and 2006. Through this examination of Youngstown, Welsh sheds light on a significant national phenomenon: the fragmentation of American Catholic identity.