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From Galway to Cloyne and beyond

This book engages with the spectacular disenchantment with Catholicism in Ireland over the relatively short period of four decades. It begins with the visit of Pope John Paul II in 1979 and in particular his address to young people in Galway, where the crowd had been entertained beforehand by two of Ireland’s most celebrated clerics, Bishop Eamon Casey and Fr Michael Cleary, both of whom were engaged at the time in romantic affairs that resulted in the birth of children. It will be argued that the Pope’s visit was prompted by concern at the significant fall in vocations to priesthood and the religious life and the increasing secularism of Irish society.

The book then explores the various referenda that took place during the 1980s on divorce and abortion which, although they resulted in victories for the Church, demonstrated that their hold on the Irish public was weakening. The clerical abuse scandals of the 1990s were the tipping point for an Irish public which was generally resentful of the intrusive and repressive form of Catholicism that had been the norm in Ireland since the formation of the State in the 1920s.

Boasting an impressive array of contributors from various backgrounds and expertise, the essays in the book attempt to delineate the exact reasons for the progressive dismantling of the cultural legacy of Catholicism and the consequences this has had on Irish society. Among the contributors are Patricia Casey, Joe Cleary, Michael Cronin, Louise Fuller, Patsy McGarry, Vincent Twomey and Eamonn Wall.

Globalising kosher and halal markets
Authors: John Lever and Johan Fischer

Over the last two decades, global demand for kosher products has been growing steadily, and many non-religious consumers view kosher as a healthy food option: in the US over 60 per cent of kosher food consumption is linked to non-religious values associated with health and food quality. This book explores the emergence and expansion of global kosher and halal markets with a particular focus on the UK and Denmark. While Kosher is a Hebrew term meaning 'fit' or 'proper', halal is an Arabic word that literally means 'permissible' or 'lawful'. The book discusses the manufacture and production of kosher and halal meat (both red meat and poultry) with specific reference to audits/inspections, legislation, networking, product innovation and certification. It draws on contemporary empirical material to explore kosher and halal comparatively at different levels of the social scale, such as individual consumption, the marketplace, religious organisations and the state. It compares the major markets for kosher/halal in the UK with those in Denmark, where kosher/halal are important to smaller groups of religious consumers. Denmark plays an important role in biotechnology that is compatible with what we call kosher/halal transnational governmentality. The book explores how Jewish and Muslim consumers in the UK and Denmark understand and practice kosher consumption in their everyday lives. It also explores how 'compound practice' links eating with issues such as health and spirituality, for example, and with the influence of secularism and ritual.

Sarah Glynn

in later chapters. General Zia and the Islamic factor The rule of General – later President – Ziaur Rahman gave a new intensity, as well as an added complexity, to secular/religious tensions in Bangladesh and in the probashi community. It also further eroded the already much-crossed line between democratic and military politics. The all too obvious failures of the nation’s first few years had tainted the Awami League’s rhetoric of socialism and secularism, allowing Zia to promote a reactionary turn towards more conservative values, underscored by a populist appeal

in Class, ethnicity and religion in the Bengali East End
Bryan Fanning

4147 Inglis–Are the Irish different_BB_Layout 1 29/07/2014 09:26 Page 44 5 A Catholic vision of Ireland Bryan Fanning In his 1911 novel The Dawn of All, Robert Hugh Benson, an English priest who converted to Catholicism (his father had been the Archbishop of Canterbury), imagined a future where most of the world had done the same. The Dawn of All recounts the story of a former priest living in a future atheistic 1973, who regains consciousness in a London hospital, in an England where the Reformation and secularism have been reversed. In this vision, religion

in Are the Irish different?
Jonathan Benthall

This review of Michael Cook’s Ancient Religions, Modern Politics: The Islamic case in comparative perspective (Princeton University Press, 2014) and Akeel Bilgrami’s Secularism, Identity, and Enchantment (Harvard University Press, 2014) was published in the Times Literary Supplement on 10 September 2014 under the heading ‘What

in Islamic charities and Islamic humanism in troubled times
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Street photography, humanism and the loss of innocence
Justin Carville

legislative measures to defend Irish society against growing secularism. As he observes, Newman believed ‘that spiritual life and individual faith were sustained by social habits that could be damaged by removal from a society within which religious norms prevailed. Urban life and the impersonal social structures of modernity made community intangible and faith difficult’ (Fanning 2014: 49). Lange’s photo-​essay, with its attention focused on rural Ireland and the timeless condition of familial and communal relations oriented around the church, offered a comforting image

in Tracing the cultural legacy of Irish Catholicism
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Liberalism, Muslims and nation-state values
Sivamohan Valluvan

emphasis of this book, this integrationist lens remains fundamental to generating the wider public impression that the nation is contending with a malignant deluge of an alien, outsider population. The presumed liberal inadequacy of the Muslim has found many paths of late, ranging from the alleged hollowing out of secularism to the increasingly loud hectoring about the supposed repression of free speech. These are arguments that reach from Spiked, to the folksy but outspoken comedian Jonathan Pie, to intellectuals gone public such as Sam Harris, Richard Dawkins and the

in The clamour of nationalism
David Hesse

rebels: wild folk, tribal people. Their world has not been disenchanted by science and secularism. They kept what most Europeans lost in the civilising process, during the Reformation, urbanisation, and the establishment of consumer capitalism. The Scots resisted; Norbert Elias never made them wear trousers. They retained that ‘peculiar hardihood which is supposed to dispense with the most essential part of modern clothing’.6 They resisted the modernist cleansing, held on to their old Gaelic tongue, their old traditions. And in today’s world of health and safety

in Warrior dreams
Louise Fuller

and yearnings, it is the Christian artist who stands non-​conformist rebel, challenge to such secularism’ (Deane 2006: 9). 49   50 50 Tracing change and setting the context Pádraig J. Daly, himself a ministering priest, has captured very eloquently the bleak situation for religious and the Catholic Church in Ireland today in his poem ‘Holding Away the Dark’: Have mercy on us, O Lord, Who have lived beyond our time of usefulness And totter round the empty edifices of our glory, Looking towards our end. (Daly 2015: 77) The mood is grim, and, undoubtedly, the

in Tracing the cultural legacy of Irish Catholicism
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John Lever and Johan Fischer

shop in the entire country and where the purchase of kosher products on the Internet or bringing food back from abroad has greater significance. Among our mostly middle-​class informants we explore to what extent they are focused on kosher as specific forms of standardised ‘qualities’ in their everyday lives (Callon et al. 2002). We also explore how ‘compound practice’ (Warde 2016) links eating with issues such as health and spirituality, for example, and with the influence of secularism and ritual. It soon becomes clear that all our consumers are acutely aware that

in Religion, regulation, consumption