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Charlotte Wildman

M&H 04_Tonra 01 08/04/2014 07:15 Page 72 4 Irish-Catholic women and modernity in 1930s Liverpool Charlotte Wildman World War One ‘marked the beginning of a Catholic revival’ in Britain and America suggests Patrick Allitt, reflected by ‘a period of bolder social policy, accelerated institutional growth, and a new concern with intellectual life’.1 The confidence of the Catholic Church was particularly striking because of the notable number of high-profile religious conversions made by public intellectuals in the two decades after 1918: Evelyn Waugh, Graham

in Women and Irish diaspora identities
Theories, concepts and new perspectives

Bringing together leading authorities on Irish women and migration, this book offers a significant reassessment of the place of women in the Irish diaspora. It demonstrates the important role played by women in the construction of Irish diasporic identities, comparing Irish women's experience in Britain, Canada , New Zealand and the United States. The book considers how the Catholic Church could be a focal point for women's Irish identity in Britain. It examines how members of the Ladies' Orange Benevolent Association (LOBA) maintained a sense of Irish Protestant identity, focused on their associational life in female Orange lodges. The book offers a lens on Irish society, and on countries where they settled, and considerable scope for comparative analysis of the impact of different cultures and societies on women's lives. It reviews key debates in Transnational Studies (TS) and Diaspora Studies (DS) before discussing the particular contribution of DS in framing 1990s study of migrant and non-migrant Irish women. Feminist and queer theory scholarship in Irish DS has begun to address the gender and sexual politics of diaspora by attending to the dynamics of boundary expansion, queering and dissolution. The book suggests that religion can be both a 'bright' and a 'blurry' boundary, while examining how religious identities intersect with ethnicity and gender. It also includes the significance of the categories of gender and generation, and their intersection with ethnicity in the context of the official London St Patrick's Day Festival.

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

church continued to function as a focal point for group identity. However, institutions like schools and the Irish Chaplaincy could also serve to exclude those who did not conform to certain expectations of morality and behaviour. Charlotte Wildman’s chapter also considers how the Catholic Church could be a focal point for women’s Irish identity in Britain. Wildman examines the experience of Irish-Catholic women in interwar Liverpool, arguing that, contrary to much scholarship, their identity was shaped by modernity. During the late 1920s and early 1930s, the Catholic

in Women and Irish diaspora identities
Contexts and comparisons
Bronwen Walter

. The people up the top of the flats, mainly Irish Catholic women, were throwing rubbish on the police. We were all side by side. I was moved to tears to see bearded Jews and Irish Catholic dockers standing up to stop Mosley. I shall never forget that as long as I live, how working class people could get together to oppose the evil of racism.21 [Emphasis added] But again there is conflicting evidence. In an almost diametrically opposed account, Henry Srebrnik‘s research showed that: Despite strenuous recruiting efforts on the part of the STDL [Stepney Tenants

in Women and Irish diaspora identities
The fraught relationship between women and the Catholic Church in Ireland
Sharon Tighe-Mooney

Catholic Church in juxtaposition with the growing awareness by Catholic women that they had framed their lives by edicts promulgated by a celibate male-​dominated institution that had supported double standards in an area in which it was most vocal.The consequences of this ethos have been traumatic, with generations of Irish women in particular having paid a heavy price in terms of the approximately thirty childbearing years of their lives that were framed by a strict regime of enforced selflessness and a system of severe penury for those who did not conform. I

in Tracing the cultural legacy of Irish Catholicism
Why they matter
Mary E. Daly

’s, Green, 1868), p. 319. Ibid., pp. 333–4. Ibid., p. 341. Ibid., p. 343. Report on the welfare of Irish Catholic girls in Britain 1953, by Mrs Elizabeth Fitzgerald, president Archdiocese of Westminster branch of Catholic Women’s League, National Archives Ireland, Department of the Taoiseach, S11582 Emigration. 6 Maguire, The Irish in America, p. 339. 7 M. E. Daly, The Slow Failure: Population Decline and Independent Ireland, 1920–1970 (Madison, Wisconsin: University of Wisconsin Press, 2006), pp. 78–82. 1 2 3 4 5 M&H 01_Tonra 01 08/04/2014 07:13 Page 31 Irish women

in Women and Irish diaspora identities
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Being Irish in nineteenth-century Scotland and Canada
S. Karly Kehoe

. My opinion is somewhat different to those expressed by Carmen Mangion and Susan O’Brien. See Mangion, Contested Identities: Catholic Women Religious in Nineteenth-Century England and Wales (Manchester: Manchester University Press, 2008) and S. O’Brien, ‘French nuns in nineteenth-century England’, Past & Present, 54 (1997), 142–80. 6 S. K. Kehoe, Creating a Scottish Church: Catholicism, Gender and Ethnicity in NineteenthCentury Scotland (Manchester: Manchester University Press, 2010); S. K. Kehoe, ‘Irish migrants and the recruitment of Catholic Sisters to Glasgow

in Women and Irish diaspora identities
Orangewomen in Canada, c. 1890–1930
D. A. J. MacPherson

prolonged crisis over self-government in Ireland. By 1927, the LOBA could boast of 23,665 members across every province in Canada, comparing favourably to approximately 70,000 Orangemen in the Dominion.30 However, the heartland and birthplace of the LOBA, Ontario, continued to have the greatest membership, comprising over a third of the total number of lodges (see Table 9.1). Echoing the findings of Charlotte Wildman in her chapter in this volume on Irish-Catholic women in interwar Liverpool, the work carried out by members of the LOBA was often highly gendered

in Women and Irish diaspora identities
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Orangeism, Protestantism, anthropology
Joseph Webster

explained, and they sat for long periods without buying drinks, earning the hall a meagre income. Worse still, he said, two Roman Catholic women had recently started coming along; while the pensioners merely used the hall as a venue, and were thus technically nothing to do with the Orange Order – he found their presence galling. Waiting for him to finish, I stood in the smaller front bar where local Orangemen congregated to drink, and looked at the now familiar Orange iconography covering the walls – King Billy on his horse, Rangers Football Club at Ibrox, official images

in The religion of Orange politics
Paul Sargent

addition to these groups catering for young boys and girls, the Social Workers’ Handbook (1947) lists a large number of boys’ and girls’ clubs, the most prominent of which were those run by the Society of St Vincent de Paul and the St John Bosco Society. Also listed are the Belvedere Boys’ Club, girls’ clubs run by the Legion of Mary and clubs run by the Catholic Women’s Federation of Secondary School Unions. The activities of these clubs usually amounted to physical activities, instruction in arts and crafts and some form of religious instruction. The state for the most

in Wild Arabs and savages