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Joe Cleary

increasing levels of indifference to religion generally. Catholic influence in the areas of education, health, political policy and legal practice has been rolled back. The changes also extend into the realms of the sacred, and the liturgical: Catholic churches are frequently packed to or beyond capacity at Christmas or for Easter Week services, communions and confirmations remain important rites of passage for most families, and Irish Catholic funeral rituals retain their importance. But Sunday masses, holy days and confessional obligations no longer regulate ordinary

in Tracing the cultural legacy of Irish Catholicism
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Mervyn Busteed

its poverty and high rate of infectious disease. Their mix of limited economic resources, traditional social solidarity and reaction to the alien environment in which they found themselves meant that they concentrated in districts such as Little Ireland and the much longer-lived Angel Meadow. In these areas much community life was concentrated around the local Catholic church. This provided not only spiritual ministrations but clergy who were also community leaders and brokers between their parishioners and wider society. The parish was also the base for a dense

in The Irish in Manchester c. 1750–1921
A tale of two traumas
Brendan Geary

3 Shattered assumptions: a tale of two traumas Brendan Geary The focus of this book is on the recent unparalleled experience of prosperity of the people of Ireland, and the Icarus-­like crash that occurred in 2008, the consequences of which are still unravelling today. At the same time as the Irish economy suffered from near collapse, the Catholic Church was going through its own agonies, most specifically as a result of the revelations related to the emotional, sexual and physical abuse of children, as revealed in the Ferns (2005), Murphy (2009), Ryan (2009

in From prosperity to austerity
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Catholic imagination, modern Irish writing and the case of John McGahern
Frank Shovlin

19 Secular prayers: Catholic imagination, modern Irish writing and the case of John McGahern Frank Shovlin even now I feel the desperate need of prayer John McGahern, The Leavetaking In 1929 Liam O’Flaherty, the once student-priest, but by then Ireland’s most openly anti-clerical writer, published a scathing attack on the Irish Catholic Church in a short, aggressive book titled A Tourist’s Guide to Ireland. ‘This may seem extraordinary’, he wrote, ‘but it is true that in remote parts of Ireland, usually the parts of interest to tourists, the parish priest has a

in Irish Catholic identities
Ulrike Ehret

05-ChurchNationRace_178-235 28/11/11 14:44 Page 178 5 Responses to fascism The failure of the Catholic Church to criticise the National Socialist regime for its discrimination against German Jews and eventually the persecution and murder of European Jewry has been attributed either to ideological affinities, in particular Catholic antisemitism and a fear of socialism, or structural restraints imposed by the dictatorial regimes in Europe.1 In the case of Hitler’s Germany, historians have also referred to the intransigence of the regime regarding one of the

in Church, nation and race
Oliver P. Rafferty

21 Northern Catholics and the early years of the Troubles Oliver P. Rafferty One of the most iconic images to emerge from the thirty-year history of the recent Northern Ireland Troubles is that of then Fr Edward Daly leading a group of people carrying the mortally wounded body of Jackie Duddy in Derry on Bloody Sunday, 31 January 1972. Daly waves a bloodied white handkerchief as a token of peace and as a plea for safety so that the dying Duddy might be given some comfort in the last minutes of his life. Here in brief is a summary of the Catholic Church’s

in Irish Catholic identities
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S. Karly Kehoe

emerged in the second half of the nineteenth century to claim a very public place in the nation’s religious landscape. This new Catholic Church would boast a host of chapels, schools and religious personnel that stretched from one end of Scotland to the other. During the nineteenth century, it was the wealthy and influential upper and middle class that spearheaded a process of change that would take Catholicism to another level, displacing the ‘old order’ and instigating modernisation through reform and voluntarism. On a number of levels, Catholics were responding to

in Creating a Scottish Church
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Reformatory and industrial schools and twentieth-century Ireland
Eoin O’Sullivan

result of the deplorable actions of some brothers, or by the inaction and inappropriate action of the congregation as a whole’ (Collins, 2009 ). This was in contrast to what the Report had noted as the conditional and partial apologies, or in some cases, the absence of any apology, that characterised the response from the majority of the congregations when the Commission was first established. The Report can be seen as the culmination of nearly two decades of ‘scandals’ that subjected, in particular, the various congregations of the Catholic Church, to widespread

in Defining events
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Tom Inglis

regulation that the modern self emerged. The modern individual is constituted within the move away from punitive regimes to systems and strategies of critical self-awareness. The self emerges through individual moral responsibility, particularly sexual responsibility. It may well be, then, that if there is a cultural difference about the Irish, it lies in the way this process took place in Ireland and how the Catholic Church developed a monopoly not just over schooling and the discipline and punishment of bodies, but over the discourse and practice of sexualising bodies.5

in Are the Irish different?
Michael Carter-Sinclair

who agitated for change, and the dynasty relied heavily on repression for control. This could be counter-productive, sometimes rallying the opposition, particularly in Hungary, which, in the 1850s, underwent a cultural revival that defied power. 5 One prominent institution, the Catholic Church, stood by the Habsburgs throughout the revolutionary period and endorsed the dynasty as it pursued an authoritarianism that suppressed political freedoms. In 1855, a concordat – an agreement between the Vatican and the state – rewarded the Church. 6 This enshrined

in Vienna’s ‘respectable’ antisemites