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Love and (same-sex) marriage in the twenty-first century

Catholic Church during the latter part of the twentieth century (Inglis, 1998), brought about mostly by the actions of the media, and a few lone individuals whose stories shook the religious faith of the nation (Connolly and O’Toole, 2005). At this time also politicians were becoming increasingly unwilling to be seen to bow to church pressure on social issues (Inglis, 1998). Entry into the European Economic Community (EEC) in 1973 brought profound economic changes which, over the following decades, also impacted upon the Irish family, enabling the state to refer to

in Defining events

concerning housing – debate focused on the ‘Muslim vote’. When I interviewed Galloway three-and -a-half months before the general election,15 he was anxious to make clear that Respect also had wide non-Muslim support, but he told me that he expected a ‘very good percentage’ of his vote to come from the Muslim community. He explained, ‘We are not only not embarrassed about being seen by Muslims in Britain as a champion of their interests, we are exceedingly proud of that’. Galloway is a Scot of Irish Catholic descent, but he refuses to discuss his religious beliefs and

in Class, ethnicity and religion in the Bengali East End

ritual activity that promote social cohesion, as opposed to the ‘profane’, by which he meant the mundane or everyday. It is true that some commonalities can be observed in religious spaces and timetables all over the world, but a number of social anthropologists have questioned the cross-cultural validity of the sacred–profane distinction derived from ancient Rome, arguing

in Islamic charities and Islamic humanism in troubled times

6 Education and segregation What varieties of men and women now prevail in this society and in this period? And what varieties are coming to prevail? In what ways are they selected and formed, liberated and oppressed, made sensitive and blunted? (C. Wright Mills)1 In a widely reported speech in April 2008, Archbishop Diarmuid Martin, patron of the Catholic schools which comprise well over 90 percent of Dublin’s ­educational system, criticised Catholics who withdrew their children from schools with immigrant pupils: ‘I hear of parents – even those who might fit

in Immigration and social cohesion in the Republic of Ireland

a struggle to rebuild in new and difficult circumstances. Things were usually far worse for the poor, Catholic and Celtic Irish. Protestants usually had an easier route to integration. So why did the Disney family remain apparent outsiders in Britain? The answer to this question must lie in the fundamental outlook Old soldiers and their families     229 of Lambert Disney and other members of his family. He was obsessed by perceived threats to his religion and his class in Ireland and in England. His practice of giving out religious pamphlets would not have

in Divergent paths
Abstract only
‘Vulnerable fathers’, invisible fatherhood

that the depiction of an Irish feminist dystopia was a result of wholesale societal amnesia regarding the previous incarceration and ill-treatment of lone-mother families by the Irish welfare regime and by religious actors in its mixed economy of welfare: How many awful films, books and documentaries have we seen about Magdalene Laundries and babies sold for adoption? How many pregnant women were packed Ireland 85 off in disgrace and never heard from again? Why was the state obliged to pay deserted wives and single mothers an allowance in the first place? The

in Between two worlds of father politics

), Charles Farquharson (1864), E. Pakenham Brooks (1875), J. H. Ackroyd (1878), and Ivanoff Dupont (1884) – along with reports of visits during the midtwentieth century by a Roman Catholic priest, Roger Dussercle (1934), and a governor of Mauritius, Robert Scott (1961), comprise a fascinating (if limited) resource on working life on the colonial Chagos Archipelago. Labour on the coconut plantations was gendered and varied by island and estate (Scott 1961: 163–164). Generally, men and women alike speared and ­gathered coconuts; men stripped off the husks using a wooden

in Chagos islanders in Mauritius and the UK

sector. Specialist institutions included a maternity and lying-in hospital, an eye, ear and throat hospital, and a fever and recovery hospital. General voluntary hospitals in the city included the Mercy – run by the Catholic religious Mercy Order – and the Victoria Hospital whose origins lay in the Protestant philanthropic tradition. Other general hospitals included the North Charitable Infirmary and the South Charitable Infirmary, which were semi-voluntary and received an annual grant from local government. Most of the income of these hospitals came from private

in The end of the Irish Poor Law?
Perspectives from the Neary and Halappanavar cases

ever followed. On the one hand Neary’s personality might have had an impact on how such concerns were being dealt with. As the report describes: ‘Dr Neary had a strong personality with very strong views on many subjects and his demeanour and mood had a major influence on the unit’ (Harding Clark, 2006: 12). General fear regarding job insecurity among existing staff was perceived as a further factor in the silencing of dissent (Harding Clark, 2006: 38, 41). In addition, a strict Catholic ethos underpinned obstetric and gynaecological services and strictly limited

in Ethical and legal debates in Irish healthcare
From sick talk to the politics of solidarity

is not that they embrace a systems talk, but that they fuse systems talk with radical personalism. Personalism, which has its roots in Catholic theology and the writings of Thoreau and Tolstoy, is a European religious ethical philosophy developed by Emmanuel Mounier. To Mounier, each and every person was modeled in the image of 14 COOKING UP A REVOLUTION 1.3  Soupstock performance, 2000 God and therefore was uniquely beautiful and valuable. Therefore no person is worth more than another and no person is expendable (McKanan, 2008). As such Mournier and his

in Cooking up a revolution