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The place of migration

speaking tours of Loyalist Protestant ministers. Here local institutional geographies are shaped through successive waves of migrants (including visitors like the ministers). These local geographies also acted as the context within which appeals to transnational (British and imperial) political and socio-cultural identities could be made intelligible. For Gray, the multiple responses of the Irish Catholic Church to flows and flux of migrants to and from Ireland reflect the ways these processes change and transform the institutional landscape in surprising, often

in Migrations
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’s working-class mothers prayed with their rosary beads ‘in church, home, on the street, in shops or queues, almost anywhere’.3 These accounts illustrate that lay Irish women came to represent faith and nation in the modern age. They testify to the central positions that lay women held in the religious worlds of nineteenth and twentieth-century Ireland even as they document both changes and continuities in how women practiced their faith from the post-famine decades to 1950. In the immediate aftermath of the Great Famine, the Irish Catholic Church remained institutionally

in Irish women and the creation of modern Catholicism, 1850–1950
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Signing off

, interest in The Bell by the Irish academic and cultural elite. Yet O’Faoláin was not only disappointed with the format and content of the magazine, he would later question its entire validity as a project. The very things that now define The Bell in popular memory had failed according to O’Faoláin. His constant criticisms of the government, his run-ins with the Irish Catholic Church and his struggle to nurture Irish literary talent were instead symptomatic of his own sense of failure, failure to become the writer he had hoped to be in his youth: To return to change and

in Rebel by vocation
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and the dominant political ideology in the Republic of Ireland have contributed to perpetuating most of the existing system and its inherent inequalities. An increasing number of Irish educationalists and commentators for their part have voiced the need for change and insisted on the ‘urgency to question the taken-for-granted structures of the education system’, spurred on more recently by the successive scandals that have brought discredit to the Irish Catholic Church since the revelations of the Ryan and Murphy reports in 2009.4 In successive opinion polls, the

in Schools and the politics of religion and diversity in the Republic of Ireland

with the sacred, its paganism that has resisted all efforts at Christianisation, his own included. The Irish Catholic Church has sought to repress the pagan rituals of the ancestral Celtic culture, represented in the play by the Lughnasa festival and its bonfires and animal sacrifices, but in Ryanga, pagan rituals and ceremonies still permit a spiritual communion which does not deny the body. Jack’s tales of African customs – in which dancing, polygamy and love-children feature prominently – holds out an image of a world in which the sexual energy of women is neither

in Irish literature since 1990
Tracing the transformation of Irish Catholicism through the eyes of a journalist

believed and managements and editors would never have held out against a massed attack by the all-​powerful Irish Catholic Church. From first-​hand experience I  witnessed one of the worst of the Christian Brothers break into the office of the manager and demand that a court case that mentioned Artane (the largest industrial school in Dublin) should not be used. Before the manager could lift a phone he would push open the editorial door to tell us the manager had instructed that the case be dumped. He got away with this just one more time. On the third time of demanding

in Tracing the cultural legacy of Irish Catholicism
A time of hope!

, the educational, health-​care and social-​care systems being run by the Church (financially and administratively this was much to the advantage of the State), the Irish Catholic Church was a political force to be reckoned with –​and politicians knew this, and, with some notable exceptions, respected it. Their own Catholic faith deepened that respect, even when more evident political motivations were present. At a time when, as a nation, we had no real political representation, the Irish Catholic Church created a sense of identity and dignity both collective and

in Tracing the cultural legacy of Irish Catholicism
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Ireland’s referendum and the journey from Gemeinschaft to Gesellschaft

sacramental nature, the Irish Catholic Church was creating what Julia Kristeva sees as a national community which is ‘not a political one but organic, evolutionary, at the same time vital and metaphysical –​the expression of a nearly irrational and indiscernible spirit that is summed up by the word Gemeinsinn’ (1991: 176–​7). Thus, marriage, from this perspective of maintaining the seminal significance and organic nature of the Irish Gemeinschaft, came to be of central importance, and over the years, the Church, with the compliance of the State, made sure that marriage was

in Tracing the cultural legacy of Irish Catholicism
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a “tyrannical” British oppressor or that stresses the role of the Catholic Church in building the modern Irish state. J.H. Whyte’s pathbreaking Church and state in modern Ireland was one of the first to examine, in a comprehensive way, the influence of the Irish Catholic Church on the development of the independent Irish state.12 Whyte examined the evolution of some social policy issues, such as the mother and child scheme and adoption legislation, to illustrate the Catholic Church’s enormous influence over political and social policy through the 1960s.13 Whyte

in Precarious childhood in post-independence Ireland
Having one’s cake and eating it too

. Roughly the same period also saw the escalation of the Irish Catholic Church abuse scandal, 5 precipitating a pastoral letter of apology from Pope Benedict XVI in March 2010. Had Colegate been writing a decade later like Horowitz, she might have been less inclined to choose a clergyman for her novel’s protagonist, who not only discovers the abuse but is killed while helping to save some of the violated slum children from a fire set by the perpetrator. The clergyman’s self-sacrifice would have smacked of apologia. All too

in Interventions