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Paul Johnson

about the ECtHR, Burrowes invoked the admissibility decision of the former European Commission of Human Rights (EComHR) in Finska församlingen i Stockholm and Teuvo Hautaniemi v Sweden (1996). The case concerned a Finnish parish of the Church of Sweden in Stockholm and the chairman of its board who complained about a prohibition of the use of the liturgy of the Finnish Evangelical-​Lutheran Church. The prohibition was a consequence of a decision by the Assembly of the Church of Sweden (which is an Evangelical-​Lutheran congregation) to adopt a Finnish translation of

in Law in popular belief
The Manchester School, colonial and postcolonial transformations
Author: Richard Werbner

Anthropology after Gluckman places the intimate circle around Max Gluckman, his Manchester School, in the vanguard of modern social anthropology. The book discloses the School’s intense, argument-rich collaborations, developing beyond an original focus in south and central Africa. Where outsiders have seen dominating leadership by Gluckman, a common stock of problems, and much about conflict, Richard Werbner highlights how insiders were drawn to explore many new frontiers in fieldwork and in-depth, reflexive ethnography, because they themselves, in class and gender, ethnicity and national origins, were remarkably inclusive. Characteristically different anthropologists, their careers met the challenges of being a public intellectual, an international celebrity, an institutional good citizen, a social and political activist, an advocate of legal justice. Their living legacies are shown, for the first time, through interlinked social biography and intellectual history to reach broadly across politics, law, ritual, semiotics, development studies, comparative urbanism, social network analysis and mathematical sociology. Innovation – in research methods and techniques, in documenting people’s changing praxis and social relations, in comparative analysis and a destabilizing strategy of re-analysis within ethnography – became the School’s hallmark. Much of this exploration confronted troubling times in Africa, colonial and postcolonial, which put the anthropologists and their anthropological knowledge at risk. The resurgence of debate about decolonization makes the accounts of fierce, End of Empire argument and recent postcolonial anthropology all the more topical. The lessons, even in activism, for social scientists, teachers as well as graduate and undergraduate students are compelling for our own troubled times.

Irish-American fables of resistance
Eamonn Wall

Chicago’s business, social action, and Irish communities. The church calendar lists regular meetings of a variety of groups  –​one for ‘devotion to Our Lady’, one offering divorce support, a Jewish-​Catholic couples group, and a Bible study meeting, along with choir practice, community outreach, and liturgy meetings. Coming up the following month were a Valentine’s Day Mass, a civic forum on art as an expression of the sacred, a reading group meeting (Portrait of the Artist as a Young Man), and a Celtic St Patrick’s Day Mass followed by an Irish breakfast, a Mass

in Tracing the cultural legacy of Irish Catholicism
Louise Fuller

the 1970s, when mass attendance was at 91 per cent, some more aware clerical commentators were concerned that the disconnect between liturgy –​the language of religion –​and life was becoming so wide that it was almost impossible to bridge. Fr P.  J. Brophy, looking back on his youth, pointed out that in those days ‘pulpit and people talked the same language’; it was a time when ‘there were very few rival spectacles’ and devotions like Benediction satisfied people’s ‘modest longing for pageantry of some kind’ (Brophy 1974:  215). Fr Eamon Bredin in 1979 observed

in Tracing the cultural legacy of Irish Catholicism
A time of hope!
Vincent Twomey

dimension of these Catholic aid agencies has faded into the background as they become in effect secular NGOs, despite their appeal to Catholics for funds, such as Trócaire’s Lenten appeals, which are themselves spiritually dubious (as in using the liturgy for ideological purposes).This is all part of the secular Irish state coming of age. How did this come about? The recent scandals alone cannot explain it. It seems to this writer that the cause may be cultural in nature. Though the majority are Catholic by birth, the general trend among our contemporaries is that of

in Tracing the cultural legacy of Irish Catholicism
Open Access (free)
Warfare, politics and religion after the Habsburg Empire in the Julian March, 1930s– 1970s
Gaetano Dato

confiscate the remains and disband the ceremony, but the protesters succeeded in their intent: ‘the urn was taken by a few brave comrades, who carried it in their arms to the hospital’s chapel’.51 To date, there is no information on the fate of the ashes in the following days. It is known, however, that on 21 December 1945 the council and the Italian parties organised another ceremony, while the communists invited their sympathisers to boycott the event. This ceremony occurred entirely at San Giusto: the Catholic liturgy being officiated by the bishop inside the cathedral

in Human remains in society
Rodney Barker

outside with new towns and cities, new secular and religious public buildings. New building is a manner of stating a new, revised, or ascendant identity. Pippin, father of Charlemagne, inaugurated a massive programme of cathedral and church building, the import of saintly remains and relics, and new or elaborated ceremonies and anointings. It was a use of ecclesiastical scenery and liturgy which was to be frequently repeated, and discussing the later church building of eleventh-century Europe, Diarmaid MacCulloch commented that ‘each new church was a reform in stone

in Cultivating political and public identity
Sharman Kadish

London cost a few hundred pounds. A much more typical suburban synagogue in 1930s Leeds was the Chassidishe shul [Hasidic synagogue] built at 46–48 Spencer Place in 1932–5. 50 This congregation had been founded in 1897. Although Ashkenazi, they worshipped according to the distinctive Nusach Ari (or variant ‘Sephardish’ – but not Sephardi) liturgy used by some Hasidic sects. Their original home was on the first floor of an ‘old’ gas-lit building at the corner of Hope and Bridge Streets. Street widening in 1907 and the creation of New

in Leeds and its Jewish Community
Richard Werbner

reconstituted, above all by the deployment of substances, some bits or parts of the persons themselves or of others, some from organic matter, plants and animals. It is in chapter 1 of Chihamba that Turner’s first stance (documentary and textual ethnographer) is strongest. Turner meticulously gives local sources not from one key informant alone, such as Muchona the magician, but from various named specialists and laymen, separate from and followed by Turner’s and his wife Edith’s observations and interpretations.14 Included are vernacular texts, a whole liturgy, followed by

in Anthropology after Gluckman
Abstract only
The Good' of Orange exceptionalism
Joseph Webster

-unionist-loyalist culture via its provision of a constellation of Protestant-Zionist signs and symbols, including everything from flags, to coronation liturgies, to national anthems, to football chants, which could be connected up in diverse ways to produce a wide range of different images and imaginations of (decidedly non-metaphorical) Orange exceptionalism. The importance of the language of chosenness for Orangemen has also been noted by Buckley (1985) , whose analysis of the biblical stories on which Orange, Royal Arch Purple, and Royal Black Institution regalia are

in The religion of Orange politics