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, it began to assign to the newly mobilised a role which had previously been reserved for the priesthood. Local preachers were laymen and laywomen, who extended their public identity from their existing familial and occupational roles to include that of the preacher and leader of a congregation in worship. But whilst religious belief and practice may be intense at the start of the twenty-first century, it is both fragmented and a series of minority identities, rather than a comprehensive national identity. The disputes which took place in the

in Cultivating political and public identity
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Emerging sociabilities in Alava, Basque Country

formed by peasant families, organised under a council of neighbours, and structured by age, gender, and kinship. Its corporative character was manifest in socio-religious associations (cofradías) and in the tight control of territory through geographical limits and spatial and social rituals. Freeman (1968) characterised these associations as ‘mass-­feastmeeting-complexes’. As used to be said in the villages, ‘No hay misa sin mesa, y no hay vereda sin colación así como no hay romería sin cura y sin fiesta’ (‘There is no mass without table, no common work without lunch

in Alternative countrysides
The tragedy (and comedy) of accelerated modernisation

the world today’. 122 eih ch-7.P65 122 26/3/03, 15:14 Millenarianism and utopianism 123 We in Ireland are also caught up in these world historical processes of modernisation and experiences of modernity, all be it modulated and mediated by our own histories, our own insertion into the global political economy, and our own particular experiences as members of different socio-economic classes, religious and political persuasions, as men and women, as urban and rural dwellers, as native born and as newcomers, as Travellers and minorities. Furthermore, the

in The end of Irish history?
Jewish emancipation and the Jewish question

were designated a separate ‘nation’ within their various host societies, permitted to have their own religious and legal institutions, and yet subjected to all manner of occupational, fiscal, residential and political discriminations. The subordinate status of Jews had left most Jews in poverty, vulnerable to external persecution from the Church, state and people, and dependent internally on their own rabbinical and financial elites. The Enlightenment project

in Antisemitism and the left
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be found in the most extravagant display of women's ball gowns. In public life, whether economic, religious, or political, dress is a constituent part and construction of how people see themselves, and how they see the other members of their society – a vision of a world which that dress at the same time constitutes. It is not only the prominent and the dominant who come in bright, or not so bright, feathers. The construction, cultivation, and display of external form is a part of all social life, and is an inherent dimension of the cultivation

in Cultivating political and public identity
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institutions where there is no absolutely clear-cut separation between ‘performers’ and ‘spectators’.” For example in Afro-Christian religious worship there is passionate interplay between ‘priests’ and ‘congregation.’ In carnival the performers, masqueraders and audience eventually become indistinguishable. Afro-Caribbean cricket can be best appreciated and understood as a similar

in Sport in the Black Atlantic