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Steve Blandford

–Stuart succession and the Gunpowder Plot. It is, though, workingclass, usually Irish, Catholicism that is at the heart of his contemporary world-view in a way that fits into a wider dramatisation of what could be termed ‘internal colonialism’. In Hillsborough, Dockers and Sunday (as well as Liam and Priest) in particular, but also in more subtle ways throughout his work, we see the Irish (in interviews, as we have seen, he broadens this to ‘Celts’, emphasising the colonial framework), the Catholics, the northern working class as the collectively marginalised. It would be a crude

in Jimmy McGovern
Ruth Barton

behind and return with Stella to Manhattan or will he always remain in thrall to the village of Wolfshead? Corman’s productions may be laughable, with special effects that would not have been out of place in the 1950s, but in common with The Daisy Chain (Aisling Walsh, 2008) and Wake Wood (David Keating, 2010), they invoke the Irish Gothic for narrative and aesthetic purposes. Thus, Father Seamus (Eamon Draper) in House of the Damned explains (correctly) that Irish Catholicism had its roots in superstitious practices that facilitate his understanding of

in Irish cinema in the twenty-first century
Ruth Barton

, the boys learn Yeats and the poetry of romantic loss, and when it seems that Franklin will leave, Delaney steps forward and recites Eva Gore-Booth’s ‘Comrades’ (1916), persuading him to stay. Critiquing this ending and the film’s elision of the Spanish Civil War and Irish Catholicism under one undifferentiated regime of terror, Emile Pine ( 2011 : 33) has argued that Mercier’s death ‘is represented as a sacrifice that ensures change and mercy for the other boys’. If closure is one consequence of adherence to the structure of the melodrama, another quite

in Irish cinema in the twenty-first century
Anne Enright’s The Gathering (2007)
Gerry Smyth

treachery. For many people, the slow death of Irish Catholicism has been a bitter, harrowing process to observe; for others, the decline of a fundamentally flawed institution’s unwarranted role in modern Irish life was already long overdue by the time it began to come under serious pressure during the 1990s. Whatever the perspective, however, it has been the form 184 The Judas kiss and the detail of the Church’s precipitous downfall that has shaken the nation to its core. Catholicism was embedded in Irish life well before the Treaty of 1922, and with it came that

in The Judas kiss
Silent and betrayed
Patricia Casey

high-​profile converts also such as Charles Moore, former editor of the Daily and Sunday Telegraph and of The Spectator magazine. For this reason, Catholicism has won greater respect from the media and would-​be critics of Catholicism than that accorded it in Ireland. This disparity is still evident. Throughout most of the twentieth century in Ireland, Catholicism was not questioned except in media and literary circles. It lay embedded in a comfort zone that led to conformity between the institutional Church and the State, and this contributed to passiveness among

in Tracing the cultural legacy of Irish Catholicism
Abstract only
Responses to clerical support for republicanism
Brian Heffernan

priests from  9 Synodus dioecesana Dublinensis, habita in ecclesia Sanctae Crucis, Dublini, die 25 Nov., 1879 una cum statutis concilii provincialis Dublinensis an. 1853, et synodi dioecesanae Dublinensis an. 1831, necnon aliis documentis usui cleri accommodatis (Dublin: Joseph Dollard, 1879), pp. 56–7. See Murray, Oracles, p. 2, and John H. Whyte, ‘Political problems, 1850–1860’, in Patrick J. Corish (ed.), A History of Irish Catholicism, v (Dublin and Melbourne: Gill, 1967), pp. 1–40, at pp. 31–2. 10 Murray, Oracles, p. 2. See also Newsinger, ‘Sword’, p. 611. 11

in Freedom and the Fifth Commandment
Cara Delay

drama of modern Irish Catholicism. In their petitions to their religious superiors, lay Catholic women often referred to their relationships with their parish priests and curates.3 This correspondence thus provides a window onto both women’s agency as letter-writers and petitioners and the complex relationship between women and the clergy from 1850 to 1950.4 For some women, in an age of Church revival and renewal, the priest came to represent a caring and trustworthy authority figure, even a confidant. The relationship between women and priests, however, was contested

in Irish women and the creation of modern Catholicism, 1850–1950
Abstract only
S. Karly Kehoe

’Sullivan (ed.), The Irish World Wide: History, Heritage, Identity, Volume 5: Religion and Identity (London, Leicester University Press, 1996), p. 200. 7 Desmond Bowen, Paul Cardinal Cullen and the Shaping of Modern Irish Catholicism (Dublin, Gill and Macmillan, 1983), p. 45. 8 Austin Gough, Paris and Rome: The Gallican Church and the Ultramontane Campaign, 1848–1853 (Oxford, Clarendon Press, 1986), p. vi. 9 James McGloin, ‘Some refugee French clerics and laymen in Scotland, 1789– 1814’, Innes Review, 16:1 (1965), pp. 27–55. 10 Ibid., p. 29. 11 Gough, Paris and Rome, pp. 17

in Creating a Scottish Church
Bryan Fanning

experience in all countries. But it requires a portentous absence of humour to accept the theory in the form given to it in Nazi literature – in this form it is altogether pathological.’18 Post-independence Irish Catholicism is now often depicted as monolithically repressive. Yet a strong distaste for any of the authoritarian political experiments of the twentieth century – extreme nationalism at home, fascism and communism abroad – characterised the early decades of Studies. A large number of articles examined the rise of state socialism. Most were inevitably critical

in Irish adventures in nation-building
Schoolboy literature and the creation of a colonial chivalric code
J.A. Mangan

or elaboration of plot, just as school life unfolds itself without a “plot” in the novelist’s sense of the word’. 50 Its importance here lies in its essential message of reconciliation through the ultimate identification of both school and hero with manly images and the imperial cause. The message for the reader is unambiguous – Irish Catholicism can successfully adjust to Australian loyalty to

in Imperialism and juvenile literature