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The Batavia leprosy asylum in the age of slavery

a working relationship between the colonial state and the Roman Catholic Church. This was possible because of the ambivalence in governmental policies regarding the management of the Batavia asylum. The vast majority of the sufferers in the asylum were a special category of slaves; they were unproductive. Since the slaves only cost the government money, it was unwilling to invest resources in the asylum. For instance, although the asylum was established in 1824, medical services were only provided in the 1850s. To provide support and sustenance for the sufferers

in Leprosy and colonialism

However, the ‘Cold War religion’ approach is certainly right in stressing that Christian anti-communism is of crucial importance in understanding how Roman Catholics perceived the inherent threats of the nuclear arms race. An examination of Roman Catholic perceptions of nuclear deterrence should not only look at the concepts themselves but also ask who supported them. Furthermore, it is essential to take into consideration the fundamental organisational structures of the Roman Catholic Church during the twentieth century. From the nineteenth century onwards, a

in Understanding the imaginary war
Open Access (free)

:47 Introduction to emigration within the Catholic Church, to which about another fifth to a quarter of eighteenth-century migrants nominally belonged, are more difficult to discern. If Miller’s assertion that the majority of these early Catholic migrants were ‘rootless’ holds true, however, then it seems unlikely that their removal caused their clergy a great deal of practical trouble or mental anguish.8 Outward migration in the nineteenth century was a different matter. By 1815, Ireland’s population had expanded to almost seven million, more than double what it had been only a

in Population, providence and empire
The work of rescue and refuge homes

originally begun, and was attached to the Church of Ireland Magdalen Chapel on Donegall Pass. The Catholic Church was represented by the Good Shepherd Sisters, who came to Belfast in 1867. They established a ‘Home for Destitute Penitents’ in the centre of the city before moving to premises on the Ormeau Road.2 The Belfast Midnight Mission, a non-denominational organisation, was established in the 1860s, and sent a missionary out onto the streets at night to find women and bring them back to the rescue home.3 The Salvation Army opened its rescue home in Wellington Park in

in Regulating sexuality

14 The ‘greening’ of Cardinal Manning Fergal Casey Henry Edward Manning, son of a governor of the Bank of England, graduate of Harrow and Oxford, ended his life being denounced for home rule politics and socialistic economics. Manning expected to ‘sink to the bottom and disappear’1 when he resigned as Anglican archdeacon of Chichester in 1850 before converting to Catholicism, but in 1865 the pope personally intervened to appoint him archbishop of Westminster and leader of the Catholic Church in England, and in 1875 created him a cardinal. Manning’s increasing

in Irish Catholic identities

increasing levels of indifference to religion generally. Catholic influence in the areas of education, health, political policy and legal practice has been rolled back. The changes also extend into the realms of the sacred, and the liturgical: Catholic churches are frequently packed to or beyond capacity at Christmas or for Easter Week services, communions and confirmations remain important rites of passage for most families, and Irish Catholic funeral rituals retain their importance. But Sunday masses, holy days and confessional obligations no longer regulate ordinary

in Tracing the cultural legacy of Irish Catholicism
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its poverty and high rate of infectious disease. Their mix of limited economic resources, traditional social solidarity and reaction to the alien environment in which they found themselves meant that they concentrated in districts such as Little Ireland and the much longer-lived Angel Meadow. In these areas much community life was concentrated around the local Catholic church. This provided not only spiritual ministrations but clergy who were also community leaders and brokers between their parishioners and wider society. The parish was also the base for a dense

in The Irish in Manchester c. 1750–1921
A tale of two traumas

3 Shattered assumptions: a tale of two traumas Brendan Geary The focus of this book is on the recent unparalleled experience of prosperity of the people of Ireland, and the Icarus-­like crash that occurred in 2008, the consequences of which are still unravelling today. At the same time as the Irish economy suffered from near collapse, the Catholic Church was going through its own agonies, most specifically as a result of the revelations related to the emotional, sexual and physical abuse of children, as revealed in the Ferns (2005), Murphy (2009), Ryan (2009

in From prosperity to austerity
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Catholic imagination, modern Irish writing and the case of John McGahern

19 Secular prayers: Catholic imagination, modern Irish writing and the case of John McGahern Frank Shovlin even now I feel the desperate need of prayer John McGahern, The Leavetaking In 1929 Liam O’Flaherty, the once student-priest, but by then Ireland’s most openly anti-clerical writer, published a scathing attack on the Irish Catholic Church in a short, aggressive book titled A Tourist’s Guide to Ireland. ‘This may seem extraordinary’, he wrote, ‘but it is true that in remote parts of Ireland, usually the parts of interest to tourists, the parish priest has a

in Irish Catholic identities

05-ChurchNationRace_178-235 28/11/11 14:44 Page 178 5 Responses to fascism The failure of the Catholic Church to criticise the National Socialist regime for its discrimination against German Jews and eventually the persecution and murder of European Jewry has been attributed either to ideological affinities, in particular Catholic antisemitism and a fear of socialism, or structural restraints imposed by the dictatorial regimes in Europe.1 In the case of Hitler’s Germany, historians have also referred to the intransigence of the regime regarding one of the

in Church, nation and race