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Lindsay J. Proudfoot and Dianne P. Hall

: Irish Catholicism in Early Colonial New South Wales’, in P. O’Sullivan (ed.), The Irish World Wide. Volume 5 Religion and Identity (London and New York, 1996), pp. 25–42. 5 I. Breward, A History of the Churches in Australasia (Oxford, 2001), p. 68; K. Inglis, Australian Colonists: An

in Imperial spaces
Joseph Hardwick

Protestants came to terms with the altered political landscape left behind by constitutional reform and the politicisation of Irish Catholicism. Some, like Benjamin Cronyn, responded to Catholic emancipation and Irish Church reform by abandoning Ireland altogether. 149 Others stayed put and tried to reconstruct Protestantism as both a political and missionary force. Politically, this rejuvenation embraced new

in An Anglican British World
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An emotional episode in public life
Emer Nolan

’. She points out that the hymns sung at Mrs Devitt’s funeral (‘Oh Mary we crown you with blossoms today, Queen of the Angels and Queen of the 142 Five Irish Women May’. ‘Ag Críost an Síol’. ‘Ave, Ave’.) were ‘cornerstones of popular culture’: ‘If half the priests in the country were scandalous and the other half were covering up for them, this funeral would still have been a product of Irish Catholicism.’104 She is not the same kind of person as Mrs Devitt and could not have such a funeral: she has not led a traditional, family-oriented life and she is an agnostic

in Five Irish women
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Mervyn Busteed

. 101. 123 Manchester Courier, 10 November 1913. 124 Manchester Guardian, 18 November and 3 December 1913. 125 Manchester Guardian, 24 November 1919. 126 Tom Inglis, Moral monopoly: the Catholic Church in modern Irish society (Dublin: Gill & Macmillan, 1987). 127 Sean Connolly, Priests and people in pre-famine Ireland, 1740–1845 (Dublin: Gill & Macmillan, 1982; reprinted Dublin: Four Courts Press, 2001), p. 103. 128 David Miller, ‘Irish Catholicism and the great famine’, Journal of Social History, 9:1 (1975–76), pp. 81–98. 129 Connolly, Priests and people

in The Irish in Manchester c. 1750–1921
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Foreign affairs, domestic problems
Geoffrey Hicks

something he considered essential: a condemnation and cessation of ‘the crusade instituted by the R.C. priesthood against the temporalities of the Established Church’.248 The remainder of the letter was a diatribe against what he believed to be the unreasonable ingratitude and hypocrisy of priests in supporting candidates whose objective was to ‘subvert’ the established Church. He concluded with a flourish that left no doubt as to his views: How far the Pope & Cardinal Antonelli may be inclined to go in imposing a real check upon the aggressive spirit of Irish Catholicism

in Peace, war and party politics
Cara Diver

Catholicism’, 568. 48 Valiulis, ‘Virtuous mothers and dutiful wives’, 101–2. 49 Beaumont, ‘Women, citizenship, and Catholicism’, 569. 50 Beaumont, ‘Women, citizenship, and Catholicism’, 563. 51 Daly, ‘Oh, Kathleen Ni Houlihan’, 104–5, Beaumont, ‘Women, citizenship, and Catholicism’, 564. 52 Beaumont, ‘Women, citizenship, and Catholicism’, 564. 53 Beaumont, ‘Women, citizenship, and Catholicism’, 564. 54 Beaumont, ‘Women, citizenship, and Catholicism’, 566. 55 Louise Fuller, Irish Catholicism since 1950: The Undoing of a Culture (Dublin: Gill & Macmillan, 2002), 6. 56 J

in Marital violence in post-independence Ireland, 1922–96
Hillsborough, Sunday, Dockers, Gunpowder, Treason and Plot
Steve Blandford

writer fails to acknowledge anywhere in his hyperbole-ridden review. More than anything, though, the tone of the writing serves mainly to confirm one of the things that drove McGovern to write Hillsborough in the first place, something which Marcus Free explains in an article that discusses the relationship between Liverpool writers and Irish identity in Britain: For McGovern the label ‘Scouser’ signifies birth in Liverpool, but also a cultural sensibility and sense of difference informed by Irish Catholicism. On the anti-Liverpool prejudice following the 1989

in Jimmy McGovern
Negotiating religious selfhoods in post-1945 England
Barry Hazley

), chs 5–8; J. Whyte , Church and State in Modern Ireland, 1923–1970 ( Dublin , 1971 ). 11 On change in the Irish context, see L. Fuller , Irish Catholicism since 1950. The Undoing of a Culture ( Dublin , 2002 ), esp. chs 3–6; B. Girvin , ‘ Church, State and Society in Ireland since 1960 ’, Eire-Ireland 43 : 1 ( 2008 ), 74 – 98 , and B. Girvin , ‘ Contraception, Moral Panic and Social Change in Ireland, 1969–79 ’, Irish Political Studies 23 : 4 ( 2008 ), 555 – 576 . For the English debates see Brown, The Death of Christian Britain ; J

in Life history and the Irish migrant experience in post-war England
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‘Toasting muffins at a volcano’
Malcolm Chase

Chartists. Their objections were partly on principle, for the Petition was drawn up by the NCA whose Scottish branches were minimal, and partly a means to take issue with O’Connor’s dominance of the movement. There was also a religious dimension, for the entwining of repeal with Irish Catholicism repelled many Protestants. In January 1842 a Scottish delegate conference decided, albeit only on the chairman’s casting vote, formally to ‘disapprove the petition proposed by the English executive council, and recommend to the people of Scotland the adoption of a petition for

in Chartism
Tuairim’s challenge to the conservative consensus on education and childcare
Tomás Finn

london and dublin branches sent memoranda to the commission. Tuairim’s dublin branch argued that ‘the degree of isolation of [Trinity]…from the community is unhealthy for that institution…it [is] important that T.c.d. be better integrated into the irish university system’. See also fuller, Irish Catholicism, p. 188; cooney, McQuaid, p. 411. 58 Sunday Independent, 23 february 1969; ucd ad p22, robin dudley edwards papers, 203 (98), Student publication from 2 december 1968–4 march 1969, Confrontation: students for democratic action – UCD, 4 march 1969. 59 Tuairim, United

in Tuairim, intellectual debate and policy formulation