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Oliver P. Rafferty

21 Northern Catholics and the early years of the Troubles Oliver P. Rafferty One of the most iconic images to emerge from the thirty-year history of the recent Northern Ireland Troubles is that of then Fr Edward Daly leading a group of people carrying the mortally wounded body of Jackie Duddy in Derry on Bloody Sunday, 31 January 1972. Daly waves a bloodied white handkerchief as a token of peace and as a plea for safety so that the dying Duddy might be given some comfort in the last minutes of his life. Here in brief is a summary of the Catholic Church’s

in Irish Catholic identities
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S. Karly Kehoe

emerged in the second half of the nineteenth century to claim a very public place in the nation’s religious landscape. This new Catholic Church would boast a host of chapels, schools and religious personnel that stretched from one end of Scotland to the other. During the nineteenth century, it was the wealthy and influential upper and middle class that spearheaded a process of change that would take Catholicism to another level, displacing the ‘old order’ and instigating modernisation through reform and voluntarism. On a number of levels, Catholics were responding to

in Creating a Scottish Church
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Reformatory and industrial schools and twentieth-century Ireland
Eoin O’Sullivan

result of the deplorable actions of some brothers, or by the inaction and inappropriate action of the congregation as a whole’ (Collins, 2009 ). This was in contrast to what the Report had noted as the conditional and partial apologies, or in some cases, the absence of any apology, that characterised the response from the majority of the congregations when the Commission was first established. The Report can be seen as the culmination of nearly two decades of ‘scandals’ that subjected, in particular, the various congregations of the Catholic Church, to widespread

in Defining events
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Tom Inglis

regulation that the modern self emerged. The modern individual is constituted within the move away from punitive regimes to systems and strategies of critical self-awareness. The self emerges through individual moral responsibility, particularly sexual responsibility. It may well be, then, that if there is a cultural difference about the Irish, it lies in the way this process took place in Ireland and how the Catholic Church developed a monopoly not just over schooling and the discipline and punishment of bodies, but over the discourse and practice of sexualising bodies.5

in Are the Irish different?
Anne Kane

MUP FINAL PROOF – <STAGE>, 07/26/2013, SPi 9 Anne Kane: The transcendent role of Catholic discourse in the Irish Land War1 Central to Paul Bew’s seminal study of the Irish Land War is explaining the challenge that confronted Charles Parnell and the Irish National Land League (INLL): how to resolve the conflict of interests between the diverse social and political groups that constituted the land movement – different classes of tenant farmers, Home Rulers, Fenians and radicals, Irish Americans and the Irish Catholic Church (ICC).2 The challenge that confronted

in Land questions in modern Ireland
Emigration and the spread of Irish religious influence
Sarah Roddy

unrelated phrase – ‘British empire’.2 Yet as many historians of Ireland, its diaspora and particularly the Irish Catholic Church have noted, the existence of a peculiarly Irish ‘spiritual empire’ was widely spoken of even as the country’s ports remained choked with emigrants. This concept, normally involving the perception of a special, God-given emigrants’ ‘mission’ to spread the faith in whatever part of the world they settled, is somewhat problematic given the practical limitations explored in chapter three. Nevertheless, as a continually employed explanation of Irish

in Population, providence and empire
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McGahern’s personal and detached reflections
Tom Inglis

rural to urban society and the decline in the importance of the Catholic Church in everyday life. McGahern reveals what it was like to make love and have sex in Ireland during the shift from a Catholic culture of selfdenial to a modern, urban, cosmopolitan culture of self-fulfilment and self-indulgence. love and sex  111 It is possible to think of McGahern as one of the major chroniclers of cultural change in twentieth-century Ireland. However, while he accepted this description of himself, he emphasised that he was not trying to give an objective, detached

in John McGahern
Still denominational and private
Karin Fischer

system’, again revealing a state of affairs unique in a developed country.13 One of the commentators was Fintan O’Toole, a well-known journalist and essay-writer, who regularly denounces the lack of a true national system of primary education and the continuing control of the Catholic Church over the vast majority of schools, describing it as ‘a more and more absurd anachronism’ with regard to the social developments of the past thirty years.14 Structural permanence, limited change Despite a number of attempts to adapt the education system (as we will see), its main

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

Revolution convinced De Tocqueville of the basic compatibility of religion and democracy, the experience of 1789 suggested to him what might happen were irreligion to lie at the heart of political change. More importantly its consequences were to push Europe’s most influential religious institution, the Roman Catholic Church, into a century and a half of hostility towards democratic politics. On the eve of that revolution, Europe was in the throes of industrial and intellectual revolutions which challenged many traditional ways of thought and

in Christianity and democratisation
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Oliver P. Rafferty

Ireland, are a sense of ‘Irishness’ often conceived in broad terms and subject to fluctuating understanding of what constitutes such an identity, and adherence to the Catholic faith. The influence, authority and role of the Catholic Church in shaping Irish Catholic consciousness are, therefore, paramount as a template for understanding Ireland and the Irish historically. Among the issues raised is the seminal question: does it make sense to think in terms of a clear and distinct identity over time, and is this sense of identity linked 2 Irish Catholic identities

in Irish Catholic identities