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Joe Cleary

, Oxford: Wiley/​Blackwell. Campbell, Colin (1999) ‘The Easternisation of the West’, in Bryan Wilson and Jamie Cresswell (eds.), New Religious Movements:  Challenges and Responses, London and New York: Routledge. Cleary, Joe and Claire Connolly (eds.) (2005) The Cambridge Companion to Modern Irish Culture, Cambridge: Cambridge University Press. Cresskey, James G. (2014) Harnessing Chaos:  The Bible in English Religious Discourse since 1968, London: Bloomsbury Academic. Curtius, Ernst Robert (2013) European Literature and the Latin Middle Ages, trans. Willard R. Trask

in Tracing the cultural legacy of Irish Catholicism
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Eamon Maher and Eugene O’Brien

faulty foundations and tended to benefit the rich more than the poor. Kirby, Gibbons and Cronin produced a compelling critique of what they viewed as the dominant neo-­ liberal approach to economics that encouraged people to believe that Ireland had never had it so good, that the country had a rosy future and that full employment and increased wealth would continue. Reinventing Ireland: Culture, Society and the Global Economy (2002) remains one of the best interrogations of the comfortable consensus that developed between government, the media and business interests

in From prosperity to austerity
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Victoria L. McAlister

Ireland. Accompanying this process, the influence of royal government from Dublin waned, particularly from the fourteenth century. Edward Bruce landed at Larne in the south of County Antrim in 1315, and the ensuing Bruce Wars lasted until his death in 1318; the Black Death killed at least one-third of the population, if not more, causing further untold numbers to relocate to better social and agricultural conditions elsewhere in Ireland (Gwynn, 1935 ). Outside of the Anglo-Irish centres, Ireland was dominated by Gaelic-Irish culture – that is, the native Irish

in The Irish tower house
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Spectres of Maturin; or, the ghosts of Irish Romantic fiction
Christina Morin

removal of its English hero, Horatio Mortimer, to the horrors of Ireland, a country he expects to find both ‘semi-barbarous’ and ‘semi-civilized’. 26 Instead, he learns to appreciate Irish culture through exposure to its people and their ways, under the tutelage of the amazingly learned Irish princess, Glorvina, and her family and friends. He then cements his cultural ‘conversion’ through his marriage to

in Charles Robert Maturin and the haunting of Irish Romantic fiction
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Michael Robinson

of War and Revolution (Cork: Gill and Macmillan, 1998), 109; Jason Myers, The Great War and Memory in Irish Culture, 1918–2010 (California: Academica Press, 2013), 10. 33 John Coakley, ‘The election that made the First Dáil’, in Brian Farrell (ed.), The Creation of the Dáil (Dublin: Blackwater Press, 1994), 164. 34

in Shell-shocked British Army veterans in Ireland, 1918–39
Mary Wollstonecraft’s Frankenstein
Damian Walford Davies

’ encounter and bouleversement (reversal, violent upheaval) identified by Ferris. Within the counterfactual schema, we can choose to see later developers of the post-Union national tale such as Sydney Owenson and Maria Edgeworth reacting to Wollstonecraft’s text by deliberately choosing less prodigious fictions that seek, and often achieve, the comfort of closure. Wollstonecraft’s explosive – and, as we shall see, open-ended – text assists us to identify with greater sharpness the persistent anxieties in these later fictions concerning the monstrous shapes of Irish culture

in Counterfactual Romanticism
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Jérôme aan de Wiel

turn, what did Neues Deutschland, Neue Zeit, Berliner Zeitung and the Weltbühne think of Irish culture and what attitude did they adopt towards Bloody Sunday in (London)Derry in 1972 and the hunger strikes in Northern Ireland in the early 1980s? The East German television sent journalists to report not only on the conflict in Northern Ireland but also on the ­socio-economic conditions in Ireland. Was it all propaganda? A handful of Irish idealists settled in the GDR and attention is paid to their activities. The activities of the Ireland–GDR Friendship Society are

in East German intelligence and Ireland, 1949–90
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David Durnin and Ian Miller

of the Irish Civil War (Dublin: Gill & Macmillan, 1988). 30 One exception is I. Miller, ‘Pain, memory and trauma in the Irish revolutionary period’, in F. Dillane, E. Pine and N. McAreavy (eds), Memory and Trauma: The Body in Irish Culture (Basingstoke: Palgrave Macmillan, 2016

in Medicine, health and Irish experiences of conflict 1914–45
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Emer Nolan

society in Ireland preoccupy them too. Yet they are heroic exemplars of the free woman, still perhaps just being born in modern Ireland. All of them are famous in their own right and not because of their connections to prominent families or male partners. Their careers were facilitated by the emergence of the Irish women’s movement and several have also made key contributions to the feminist analysis of Irish culture. Yet they are all singular or even, in some cases, at times apparently lonely individuals. This is no doubt mainly due to their willingness to break with

in Five Irish women
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Michael G. Cronin

the articulate adults, O’Faolain and O’Gorman, who have most deeply engaged their readers. It is instead the images of their younger selves that preoccupy and haunt Irish culture: young Nuala and her neglected siblings who ‘used to rock for hours at night: two children to a bed . . . arms crossed, rocking and rocking’; young Colm, after being violently raped by Fortune, ‘trying to pull myself together. I pulled my knees up to my chest and wrapped the sheet tight around me, sobbing in shock and pain.’30 Viewed from the therapeutic perspective adopted by their authors

in Impure thoughts