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Eamon Maher and Eugene O’Brien

apparatuses may teach ‘know-​how’ but in forms that ensure subjection to the ruling ideology or the mastery of its ‘practice’ (Althusser 2001: 133). Althusser’s studies of ideology at work are especially pertinent to this book, which looks at how culture helped to reinforce, and also deconstruct, Catholic hegemony in Ireland while also examining how, in many ways, the Irish unconscious can be seen to be strongly influenced by the remnants of Catholic rituals and beliefs. Althusser noted that during the Middle Ages in Europe, ‘the Church’ was the ‘religious ideological State

in Tracing the cultural legacy of Irish Catholicism
Donnacha Seán Lucey

children from workhouses at the time the Irish Free State was formed. This was motivated by a wish to provide the deserving poor with institutional provision free from association with the ‘immoral’ poor, including unmarried mothers. As highlighted in chapter 1, Patrick Lankford’s running of the Cork poor law during the revolutionary years led to the establishment of the Bessborough Mother and Baby Home in Cork city. The home was run by the Sacred Heart of Jesus and Mary Catholic religious order, which originated from the archdiocese of Westminster. Lankford’s objective

in The end of the Irish Poor Law?
A time of hope!
Vincent Twomey

world where you will not find Irish men and women, religious and lay, deeply involved in relief efforts from Outer Mongolia to South Sudan. Is the Catholic Church in Ireland viable today? The institutional Church is eternally viable, in so far as it is sacramental by nature. And it is important to recall this, since it is too easy to reduce the Church to a merely human institution dependent on human effort. The Church as the primordial sacrament, as taught by Vatican II, also works ex opero operato, that is to say, by the grace of God. This means that the weakness of

in Tracing the cultural legacy of Irish Catholicism
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June Cooper

respectively, Catholics were free to engage in commercial industry which led to the rise of a Catholic middle class.20 There was further relaxation of the penal laws in 1793, which among other concessions enabled Catholics to bear arms, parliamentary franchise equal to Protestants, and guild and corporation membership (though membership remained limited).21 Caitriona Clear documents the rise of nuns in Ireland and identifies the upper middle-class profile of many of the women who founded religious orders and of those who funded the establishment of a growing network of

in The Protestant Orphan Society and its social significance in Ireland, 1828–1940
Alison Phipps

media feed.10 Catholic feminist Caroline Farrow is a prominent trans-exclusionary figure, and is also the UK Campaign Director for CitizenGo, a conservative petition site linked with ‘dark money’ from the US and Russia that supports far-right parties in Europe.11 In 2019 the Women’s Liberation Front hosted a group of UK-based trans-exclusionary feminists for a joint meeting with the Heritage Foundation.12 The Foundation, a conservative think tank staunchly opposed to ‘radical feminism’, had found common ground with WoLF in its opposition to the Equality Act. This

in Me, not you
Negotiating religious selfhoods in post-1945 England
Barry Hazley

following his arrival in England. As he explained, he always attended mass ‘automatically’ because ‘it’s just the way I was brought up’. Yet, if Sean and Aileen shared a similar commitment to maintaining their religious practice in England, Catholic efforts to regulate migrants’ settlement trajectories also addressed male and female migrants in different ways, prescribing different forms of moral restraint related to their future roles within the family. While discourses on female settlement sought to caution young women against promiscuity and pre-marital sex, young male

in Life history and the Irish migrant experience in post-war England
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Peter Murray and Maria Feeney

university in the form in which it was founded could not flourish. 3 Introduction 3 Disestablishment of the Church of Ireland in 1869 was followed by the passage in 1872 of Fawcett’s Act, which removed all religious tests from Dublin University. The effect of this change was to make Trinity College even less acceptable to the Catholic hierarchy than it had previously been. In their eyes it now resembled the Queen’s Colleges in its godlessness and the first version of the Irish Catholic Church’s ‘Trinity ban’ dates from this time. As originally formulated in 1875, and

in Church, state and social science in Ireland
Women as citizens
Shailja Sharma

” usually denotes young men, not women.2 Both categories operate as coded language that indicates, but does not name, specific demographic categories while investing them with the symbolic weight of entire ethno-religious or racial groups. This group status is the basis for determining whether complex communities are fit to join the modern nation. These judgements create and reinforce a strong us-versus-them perception which inhibits integration (Korteweg and Yurdakul, 2009). But how does the signifier “gender” function within the debate about citizenship? What are the

in Postcolonial minorities in Britain and France
Contexts and comparisons
Bronwen Walter

Although there were slightly more letters from Protestants than Catholics, she did not find major differences in their concerns and preoccupations.55 Lyndon Fraser also opens his account of Irish women’s migration to the west coast of the South Island with quotations from a letter written by Ellen Piezzi to her brother-in-law in California, contrasting her difficulties of early widowhood and social isolation with his imagined comforts.56 Fraser focuses on a few themes, including the role of personal networks, familial mutual support, marriage and religious affiliation

in Women and Irish diaspora identities
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liminality and the dis/composure of migrant femininities in the post- war English city
Barry Hazley

, Women’s Leisure in England: 1920–60 ( Manchester , 2000 ), 64 . 28 Delaney, The Irish in Post-War Britain , 170–172. 29 The most comprehensive study of this culture for the pre-1939 period remains S. Fielding , Class and Ethnicity: Irish Catholics in England, 1880–1939 ( Buckingham , 1993 ). See also C. Wildman , ‘ Religious Selfhoods and the City in Inter-War Manchester ’, Urban History 38 : 1 ( 2011 ), 103 – 123 . 30 ‘Irish Warned of “Dangers”’, The Observer , 5 June 1955. 31 Olive Mary Garrigan , ‘“ So You Are Going to England”. An Open

in Life history and the Irish migrant experience in post-war England