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monastic and temple settings. However, in light of the vernacular tradition’s renewed popularity since 2000, Eng’s causal analysis identifying higher education and modernity as catalysts to its decline may now be reassessed in relation to the post-2000 generation of computer-literate youth. Among the trappings of the early twenty-first century’s technological revolution came easily accessible online social media which, in Eng’s hypothesis, should have appealed as ‘relevant, rational and modern’ to an educated youth. Instead, however, among the
. The collusion between an unelected government in Algeria and the former colonizer, France, was clearly part of the impetus for many youth in the French banlieues to turn towards radical politics. 13 You can see this report and others at www.libertysecurity.org. 14 See the article in the British Telegraph by Rob Crilly, describing ISIS’s social media outreach (Crilly, 2015). 64 Postcolonial minorities in Britain and France References Alam, A. (2011). Liberal states and Muslim minorities. Proceedings of symposium Minorities and Pluralism, May 2011. Retrieved from
constitutes a major dilemma for many people. He doesn’t believe that halal food should be produced by non-Muslims, simply because he can’t imagine them saying the required prayer at the time of slaughter: he thinks that kosher is probably stricter than halal, but admits that doesn’t know enough to make a proper judgement. In general Saeed thinks that the commercialisation of Islam has gone too far and he gives the example of Malaysian businessmen trying to sell ‘halal water’ on social media. He suggests that a lot of Muslims ‘get compromised’ because ‘halal sells’ and that
the unborn. The Irish Church once invested heavily in the world of the media, in the shape of the Catholic Communications Centre, Booterstown and Kairos Communications. Such investment is needed today more than ever to proclaim the Good News in contemporary Ireland. In the sphere of the media, there are also some hopeful signs, such as the ecumenical Spirit Radio (88.9 FM), Radio Maria Ireland (DAB licence) and Kildare and Leighlin’s iCatholic (social-media outlet). We also need to discover anew what it means to be Christian and so to recover a sense of gratitude
was a major success, bringing in many new members. The club is promoting many ancillary activities and increased investment in its facilities to compete with increasing competition for the interest of potential members, such as the growth of new local golfing facilities based on a different financial structure allowing for occasional use as opposed to full membership. The development of a website and the increasing use of social media has been an attempt to promote the club and to retain and promote club membership and its availability to outside organisations for
notes, ‘freedom of speech has reached unrestrained levels, giving rise to misfortunes caused by defamation and public criticism both in print and on social media.’ In the Fourth Court, Wuguan Wang passes judgement on the mean minded, the tight-fisted rich, defrauders, dishonest traders, those who steal from temples and physicians who, although capable, do not provide cures to those requiring them. The culpable are variously crushed or buried alive, placed kneeling or sitting on sharpened bamboo poles or made to drink quicklime, which causes
these tensions were shaped by the dominant secularist norms of the British university, which insisted on a rigid distinction between religion and politics, equating religious nationalism with anti-Western violence. This discourse was mobilised again in this context when, in the social media discussions which followed the Abdul Almasi event, a member of the Jewish Society criticised the Palestine Society for undermining interfaith relations at the university. Sadiq responded by attributing the categorical distinction between Judaism and Zionism to the Israel Society
because it reflects the culinary traditions of the Mediterranean and is more vegetable-and less meat-based. In all such cases it is clear that kosher is a compound practice (Warde 2016) involving a wide range of practices involving family, friends and communities, notably around health and spirituality. Some informants, Yaakov and Peter, for example, argue that it is easier to keep kosher today than it was for previous generations, not least because of the variety of ways that consumers can now check the qualities of kosher products, using social media for example