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David Finnegan

face of Catholic pleas for assurance of their status within Ireland, Ceítinn’s history implicitly advocated a ‘conditional royalism’. Irish political Catholicism, 1530s to 1660 85 Most of the clerical corps (and their flock) shared this ‘conditional’ allegiance to the crown. They accepted the pope’s role as their spiritual leader and their pursuit of toleration then was entirely secondary to their loyalty to Roman orthodoxy. The centrality of this tenet to Irish Catholic identity is clear from the community’s refusal to swear an oath of allegiance until Charles

in Irish Catholic identities
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Irish diaspora studies and women: theories, concepts and new perspectives
D. A. J. MacPherson
and
Mary J. Hickman

Scotland, demonstrating women’s role in the construction of Irish diasporic identities in these different locations, connecting the global and the local. From her analysis of nineteenth-century convent archives, Kehoe argues that, while Irish nuns played a significant role in the promotion of an Irish-Catholic identity in Toronto, those in Scotland were marginalised and under-represented within the Scottish church. It highlights variations in diasporic experiences and reveals the importance of local circumstances and preoccupations in determining the extent to which the

in Women and Irish diaspora identities
Eucharistic controversy and the English origins of Irish Catholic identity, 1550–51
James Murray

5 The ‘absenting of the bishop of Armagh’: eucharistic controversy and the English origins of Irish Catholic identity, 1550–51 James Murray In the summer of 1551, before 28 July, Archbishop George Dowdall of Armagh made a fateful decision. After eight years of service as the crown’s appointee to Ireland’s primatial see, the archbishop elected to relinquish his office and to flee the kingdom. The ‘absenting of the bishop of Armagh’ – as Lord Deputy Croft euphemistically described Dowdall’s flight – was preceded, and immediately precipitated, by a meeting between

in Irish Catholic identities
Oliver P. Rafferty

late 1960s of a new and highly articulate political leadership in Northern Catholicism, the scene was set for the potential fragmentation of northern Catholic identity, where the position and role of bishops and priests did not command immediate deference. In such circumstances ecclesiastical leaders struggled to impose their views of what constituted Northern Irish Catholic identity. Large sections of the Catholic population were at loggerheads with the hierarchy over the analysis of the extent and causes of the problems facing the Catholic community in the early

in Irish Catholic identities
Exploring long-distance loyalist networks in the 1880s
William Jenkins

‘assertion of Irish catholic identity’ (Comerford, 1985: 197). The federalist idea at the heart of the idea was not, as Alvin Jackson wryly noted, ‘the object of much passionate yearning’ (Jackson, 2003: 35). Geographically, Ulster had remained largely impervious to the home rulers’ influence until the early 1880s when Parnell 3995 Migrations.qxd:text L ONG - DISTANCE 5/8/13 11:38 Page 39 LOYALIST NETWORKS IN THE 1880 S 39 had taken control of the Irish Parliamentary Party (IPP), the electoral franchise had become widened and British Prime Minister Gladstone had

in Migrations
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Bryce Evans

Totalitarian?’, Irish Monthly, 68 (1940), 1–9. Ryan, ‘Is Portugal Totalitarian?’, 1–9. Whyte, Church and State, 160. Susannah Riordan, “The Unpopular Front’: The Catholic Revival and Irish Catholic Identity, 1932–48’ (unpublished M.A. thesis, UCD, 1990), 157. Wilfred Parsons, ‘The Function of Government in Industry’, Irish Monthly, 72, 1944, 148–161. Lucey, ‘Spending of the Living Wage’, 143. Wills, Neutral Island, 31. Leitrim Observer, 12 April 1942. See, for instance, Anglo-Celt, 17 February 1945. See O’Leary, Vocationalism. ‘Vigilans’, ‘As I See It’, Christus Rex, 1 (1947

in Ireland during the Second World War
Mary J. Hickman

to 1968 this might have been a reasonable expectation but even then it did not take account of the particular history of the Irish in Britain. In general the lack of public space for or recognition of, in particular, a working-class Irish-Catholic identity ensured local parades existed but were of different longevity and patchily distributed across the country.15 Further, the enthusiasm for parades ebbed and flowed amongst Irish communities themselves. At the time that most of the current second generation were young, in the 1970s and 1980s, there were fewer

in Women and Irish diaspora identities
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The story of a voice
Emer Nolan

with O’Connor’s biography, this doe-eyed child looking shyly at the camera, her fingertips pressed together in a gauche attempt at a prayerful pose, represents a disturbing image of Irish Catholic identity. O’Connor had already associated child abuse with Black historical experience when she sang a version of Marley’s ‘War’, substituting the words ‘child abuse’ for ‘racism’ in several of the lines. This was just before she ripped up the picture of the Pope. She reprises ‘War’ on the final track on Throw down your arms. Yet what relationship exists between O

in Five Irish women
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Cara Delay

, chapel-building in particular was key to the development of a modern Irish Catholic identity, then women’s roles in the formation of this identity warrant further exploration and analysis.128 Despite the wealth, power, and reach of the nineteenth- and twentieth-century institutional Church, lay women retained some control over some aspects of religious parish life. Women often proved to be Ireland’s most staunchly devout and observant Catholics. In the home, they ruled over almost all religious and moral matters. Nuns and influential lay women displayed significant

in Irish women and the creation of modern Catholicism, 1850–1950
Brian Mac Cuarta

a vital contribution to the revival of Franciscan houses in the 1620s and to the renewal of Catholicism more generally through their preaching. The pastoral writings of Louvain-based members provided contemporary resources for preachers, while the historical project launched from St Anthony’s helped create a new confidence in Irish Catholic identity. Moreover, Franciscan devotional poetry continued the tradition of popular Gaelic piety. 9 The emergence from 1609 of the Anglican Church of Ireland in localities across Ulster influenced the evolving profile of the

in The plantation of Ulster