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change in religious attitudes and practices. None the less, a survey snapshot of US Catholics today shows that they are as committed to the church as were US Catholics in the 1980s.14 As befits a Church that emphasises balance among an individual’s various commitments – to family, work, church, and civic life – this is a moderate level of commitment, and its contours have remained remarkably stable over the last three decades. There has been a decline in the frequency of Mass attendance, especially among women, and 4147 Inglis–Are the Irish different_BB_Layout 1 29

in Are the Irish different?
Irish republican media activism since the Good Friday Agreement

Newspapers, magazines and pamphlets have always been central, almost sacred, forms of communication within Irish republican political culture. While social media is becoming the primary ideological battleground in many democracies, Irish republicanism steadfastly expresses itself in the traditional forms of activist journalism.

Shinners, Dissos and Dissenters is a long-term analysis of the development of Irish republican activist media since 1998 and the tumultuous years following the end of the Troubles. It is the first in-depth analysis of the newspapers, magazines and online spaces in which the differing strands of Irish republicanism developed and were articulated during a period where schism and dissent defined a return to violence.

Based on an analysis of Irish republican media outlets as well as interviews with the key activists that produced them, this book provides a compelling long-term snapshot of a political ideology in transition. It reveals how Irish Republicanism was moulded by the twin forces of the Northern Ireland Peace Process and the violent internal ideological schism that threatened a return to the ‘bad old days’ of the Troubles.

This book is vital for those studying Irish politics and those interestedin activism as it provides new insights into the role that modern activist media forms have played in the ideological development of a 200-year-old political tradition.

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Irish diaspora studies and women: theories, concepts and new perspectives

in Britain negotiated their identity, functioning as a ‘bright’ and ‘blurry’ boundary which both helped their integration in their new M&H 00_Tonra 01 08/04/2014 07:11 Page 7 Irish diaspora studies and women home and differentiated them from Protestant Britain. In hospitals, Irish nurses were often drawn closer together by their shared Catholicism but their religion could also function as a source of tension with non-Catholic colleagues, who often disapproved of and obstructed mass attendance and other religious practices. In the wider Irish community, the

in Women and Irish diaspora identities

  209 13 The Catholic twilight Joe Cleary All we have gained then by our unbelief Is a life of doubt diversified by faith, For one of faith diversified by doubt: We called the chess-​board white –​we call it black. Robert Browning, ‘Bishop Blougram’s Apology’ (1885) Introduction It has been obvious for decades that Catholicism in Ireland is undergoing a crisis of historic proportions. That crisis is commonly defined in terms of a litany of clerical and religious-​run institution abuse scandals, an ageing clergy, a loss of institutional authority and

in Tracing the cultural legacy of Irish Catholicism

3995 Migrations.qxd:text 5/8/13 11:39 Page 55 3 Migrant integration and the ‘network-making power’ of the Irish Catholic Church Breda Gray Introduction In this chapter I discuss the Irish Catholic Church as both a bureaucratic hierarchal institution and transnational network that promotes migrant integration and welfare via ‘network-making power’ (Castells, 2009, 2011). The Catholic Church has always channelled flows of religious values, information and people. However, my focus here is on the network-making power of the Irish Catholic Church in shaping the

in Migrations
Silent and betrayed

long time. This was a period of great uncertainty for many, as members of religious congregations shed their habits and many practices that had been compulsory were abandoned, such as the obligatory Friday fast, women covering the head in church and so on. Indeed, to lament these practices was regarded as confirmation of excessive religiosity. I recall a nun chiding me in religion class when I asked why it was that fasting for three hours before communion was a requirement (under pain of venial sin) until recently and now was no longer regarded as such. She retorted

in Tracing the cultural legacy of Irish Catholicism
A feminist analysis of the Neary and Halappanavar cases

(eventually removed in 1973). In practice, these restrictions meant that many thousands of Irish women were, effectively, forced to have large families until the (restricted) legalisation of contraception in 1980. The Harding Clark Report indicates that the Catholic religious sisters, the Medical Missionaries of Mary (MMMs), who ran Our Lady of Lourdes Hospital until 1997, regularly appealed to Church laws and doctrine and consulted various clergymen on clinical issues that raised moral worries for them. On the matter of hysterectomies, they were, in fact, out of step with

in Ethical and legal debates in Irish healthcare

male population is thought to perpetrate sexual abuse against minors.10 However, apart from the sexual abuse of minors the Catholic Church in Ireland now faces a problem of professional misconduct by Catholic clergy who have had sexual relations with women and men and indeed religious sisters, all in the course of their ministries. How many Catholic clerics have engaged in such sexual ‘boundary violation’ of adults is unknown and neither is it known how many priests and religious in Ireland have fathered children in consensual relationships, although there is growing

in Are the Irish different?

one hegemonic construction of Irishness Nation-building and exclusion 31 which emphasised the Irishness of the minority Protestant elite was gradually displaced by a new Catholic ‘Irish-Ireland’ nationalist hegemony. The comparatively early development of mass political organisations in Ireland long preceded a belated industrialisation. This fostered a religious-ethnic conceptualisation of nation bound up with kinship ties and peasant tribalisms - such as represented within secret societies, rather than one shaped by class politics and secular modernisation.2 Yet

in Racism and social change in the Republic of Ireland
Religion, persecution and identity in Britain and Ireland, 1558–1794

(undated; destroyed, 1794) and at Hoogstraete near Brabant (undated; destroyed, 1794). Notes 1 Barbara B. Diefendorf, From Penitence to Charity: Pious Women and the Catholic Reformation in Paris (Oxford, 2004), pp. 7, 17, 136–71; Katy Gibbons, English Catholic Exiles in Late Sixteenth-Century Paris (Woodbridge, 2011), pp. 162–63. 2 Lady Lucy Herbert, Several Methods and Practises of Devotion: Appartaining to a Religious Life (Bruges: the widow of Jonh [sic] de Cock, 1743), pp. [241–42]. 3 Melville Henry Massue, marquis de Ruvigny and Raineval, The Jacobite Peerage, ed

in British and Irish diasporas