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An epilogue
Saurabh Dube

seize upon and sift through textual traces, oral liturgies, experiential entanglements, and graphic imaginaries. On offer is a visual hermeneutics that renders details with a twist. Here, haunting images resonate with oracular expression, prior certainties echo limiting doubts, and the force of the past sounds out the fleeting, the fragmentary, and the transitory. All this is shored up by a vulnerable

in Subjects of modernity
The Catholic Church during the Celtic Tiger Years
Eamon Maher

-­Celtic Tiger era. Long before there was any economic transformation, people were increasingly looking to new forms of spiritual experience that were more attractive than the rather drab rituals they encountered in most Catholic churches. A renewal of its liturgy, a reappraisal of its approach, a re-­engagement with the spirit of the times, that is what the Catholic Crisis, what crisis? 29 Church will have to undergo if it is to have any hope of remaining a relevant force for those thirsting for satisfying spiritual experience. Don O’Leary is correct in seeing the

in From prosperity to austerity
Simon Walker

martyrdom duly has Scrope praying that God will not revenge his death on the king or his servants. 98 When Richard Scrope was further compared to Thomas Becket, therefore, it was the familiar Becket of the liturgy, offering reconciliation to the whole English people, not the Becket of history, to whom reference was made; the convergence of royal and ecclesiastical interests in the intervening centuries had rendered a redramatisation of the issues originally in dispute between Henry II and his archbishop increasingly otiose. 99 The successful transition from a claim to

in Political culture in later medieval England
Raymond Hinnebusch

are to be found in Oman (Ibadies). A multitude of Christian minorities, divided by the languages of their liturgies or allegiances to Eastern Orthodoxy or Rome, are scattered across the region. Where, as is frequent, such identity groups spill across borders – becoming ‘trans-state’ – the lack of correspondence between borders and identity may foster irredentism. This, in turn, may generate inter-state conflicts as states contest each others’ borders or ‘interfere’ in each others’ ‘domestic’ affairs by supporting irredentist groups, a practice

in The international politics of the Middle East
Davide Rodogno

, their work seems to be wrapped within a higher moral veil. In many respects the ICRC cultivates secularised rites, rituals and liturgies of salvation and redemption, including the symbolism of the cross and an ultra-modern museum that might be imagined as the equivalent of a temple. 27 The Red Cross’s seven principles and their moral and juridical values are the equivalent of the Book. The latter is explained by treaties such as the 1949 Geneva Conventions and the 1977 Additional Protocols. The ICRC acts as guardian of International Humanitarian Law and of a Movement

in The Red Cross Movement
Imogen Richards

1937 and Friedman 1962 ), as a philosophical and political-economic school of thought it is ideologically grounded in the positivist, scientific religion expounded by August de Comte (1789–1857), inspired by the theories of Henri de Saint-Simon (1760–1825). As Gray highlights ( 2003 ), insofar as neoliberalism derived from early and late forms of positivism, it also inherited their predisposition towards scientific-spiritual fanaticism. The spiritual roots of Comte’s positivist theory, for example, were his ‘religion of humanity’, replete with a liturgy

in Neoliberalism and neo-jihadism
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
An interview with Eamonn McKee
Graham Spencer

also about reconciling with responsibility in the conflict? That just plays into the same notion. In a sense, if you are a unionist and you say nothing is wrong with Northern Ireland, that we always had the rule of law, that we were always democratic and our sovereignty is British, then they are not just the liturgy for defining what unionists are, but they also suggest there was no valid reason for a

in Inside Accounts, Volume II
What really ended in 1989?
Jack Lawrence Luzkow

, human problems could be solved on earth and did not have to await the afterlife. It just needed a secular doctrine, and this was forthcoming. But apocalyptic claims also distinguished Marxism from other contemporary radical ideas in the nineteenth and twentieth centuries. Only Marxism had a hierarchy, a liturgy, and a catechism, although this was truer of its eastern version as worked out by Lenin. Indeed, this might explain why Marxism did better in Catholic countries in the West, where Marxism replicated many of the features of Catholicism.6 Marxist eschatology

in The great forgetting
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