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A witness in an age of witnesses
Catherine Maignant

  132 8 Tony Flannery: A witness in an age of witnesses Catherine Maignant Introduction Tony Flannery is an emblematic priest. He grew up in John Charles McQuaid’s Ireland, was ordained in the aftermath of the Second Vatican Council and witnessed the Catholic Church’s drift away from its ideals. An enthusiastic supporter of the Council’s progressive policy, he became an early critic of what he perceived as Rome’s renewed conservatism and authoritarianism, defending as he did what he viewed to be the Church of Christ against the clerical Church imposed from

in Tracing the cultural legacy of Irish Catholicism
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Heuristic of the Spanish philosophy of diversity management
Ricard Zapata-Barrero

the current management of diversity. Let us briefly summarize each period. As an explanation for the ‘Moorophobia’ existing in Spain, we can use the historical iconography of the Moors, which started during the period Historical context The Reconquista (C.VII–XV) Moorophobia The Colonial legacy (C. XIX) Francoism (C. XX, 1940–75) Transition (C. 1975–78) Hispanidad A homogeneous community united by language and religion Reinforcement of Hispanidad and cultural hegamony of Catholic Church. Confusion between launguage and religion. A ‘society without diversity

in Diversity management in Spain
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Carol Engelhardt Herringer

firmly established. This mirrors broader developments across the global Catholic Church: in Britain, as in Europe and the Americas, there was a sharp upswing in Marian devotion in our period. This essay focuses on English manifestations of that broader phenomenon. It first describes the multivalent processes by which the Virgin Mary was ‘remade’ as a saint in a variety of genres and venues, including devotional manuals, sermons, public debates, poetry, paintings, and statues. It then considers the various motivations for this, suggesting that the shape of Marian

in Making and remaking saints in nineteenth-century Britain
Silent and betrayed
Patricia Casey

  176 11 The people in the pews: Silent and betrayed Patricia Casey There was a sense among Irish Catholics in the 1950s, 1960s and 1970s that our faith and allegiance to the Catholic Church was greater and more pure that that of other so-​called Catholic countries. We believed we were secure in our faith, and we even prayed for the conversion of Russia! The entwinement between church and state began probably with the founding of the Irish Free State, although the seeds were sown long before that. People had been persecuted for being both Catholic and Irish

in Tracing the cultural legacy of Irish Catholicism
Open Access (free)
Cécile Laborde

in this direction in this chapter through an elucidation of the meaning of the pivotal concept invoked throughout the headscarves debate, laïcité – for which the best (if unsatisfactory) translation remains ‘secularism’. Although the word itself did not appear until the end of the nineteenth century, the origins of laïcité are usually traced back to the French revolution, which brutally accelerated a century-long process of autonomisation of the civil government from the Catholic Church. After a century of veiled confrontation and failed compromise between the two

in The culture of toleration in diverse societies
Barbra Mann Wall

with many groups of women and men as they established hospitals and schools of nursing in Nigeria. Sisters combined religious commitment and medical science to relieve physical and spiritual suffering; indeed, they were bound by strong ties of gender, professionalism and religion. Nuns were strongly affected by the Catholic Church’s emphasis on women’s authority in the home and family; and when sisters ran hospitals and clinics, many focused on maternal care and children. They also recruited women for their religious congregations and engaged women as students in

in Colonial caring
Charlotte Wildman

M&H 04_Tonra 01 08/04/2014 07:15 Page 72 4 Irish-Catholic women and modernity in 1930s Liverpool Charlotte Wildman World War One ‘marked the beginning of a Catholic revival’ in Britain and America suggests Patrick Allitt, reflected by ‘a period of bolder social policy, accelerated institutional growth, and a new concern with intellectual life’.1 The confidence of the Catholic Church was particularly striking because of the notable number of high-profile religious conversions made by public intellectuals in the two decades after 1918: Evelyn Waugh, Graham

in Women and Irish diaspora identities
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David Geiringer

a franchise of eponymous softcore pornographic films, felt moved to publish an open letter to Pope Paul VI pleading for a change of heart. 2 Humanae Vitae established the Catholic Church as the antagonist in a story of sixties sexual revolution – a stubborn stone resisting the stream of sexually liberal modernity. Forty-five years later, Margaret, an eighty-one-year-old Catholic widow, was sitting

in The Pope and the pill
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Laurence Lux-Sterritt

, like their Continental counterparts, belonged to the pan-national Roman Catholic Church. They read the same spiritual works as their French, Italian or Spanish co-religionists, and lived according to the same Tridentine decrees. In fact, a study of the documents of the English convents in exile shows that they mirror the general issues which affected the Catholic world at large in the seventeenth century. The English Benedictine texts which have survived the highs and lows of various moves – first as nuns struggled to find permanent buildings on the Continent, then

in English Benedictine nuns in exile in the seventeenth century
Ricard Zapata-Barrero

management of migration-related diversity in education. Contextualizing challenges in a multiple educational system Diversity and the Spanish education system Following the main argument of this book, the main educational challenges posed by immigration have to be understood within the context of the institutional framework that was constructed during the democratic transition in Spain. During this period, education was one of the basic issues that required a political and social consent. The terms of debate were twofold: how to end the Catholic Church’s monopoly on

in Diversity management in Spain