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Catholicism, gender and race in two novels by Louise Erdrich
Sinéad Moynihan

In her work on Catholic women writers, Jeana DelRosso identifies Louise Erdrich as one of several writers who address ‘the conflicts between Catholicism and their individual cultures with an internally divided attitude … that is informed in part by the fact that Catholicism was imported into those cultures through colonialism.’ 27 In Tracks and The Last Report, Erdrich makes the Catholic clergy the starting point for her interrogation of whether Catholicism’s colonialist function necessarily distances it irreconcilably from Native beliefs, or if the two might

in Passing into the present
David Thackeray

For agents’ criticisms see the various pieces that appeared in the Conservative Agent’s Journal during 1919–20, particularly July 1919, p. 19; August 1919, p. 5; June 1920, p. 6; April 1922, p. 6; for a rare example of female criticism of nonparty organisations in Home and Politics see ‘Women’s conference’, November 1920, p. 4. 54 Brian Harrison, ‘For church, queen and family: the Girls’ Friendly Society, 1874–1920’, Past and Present, 61:1 (1973), 107–38; Caitriona Beaumont, ‘Moral dilemmas and women’s rights: the attitude of the Mothers’ Union and Catholic Women’s

in Conservatism for the democratic age
David Clare

struggles with mental illness, the Catholic women who have endeavoured to imitate her throughout the story retreat into their comfortable, bourgeois, ‘pre-Flora’ existence. This comes across as an endorsement of ‘sensible’ middle-class living over the sophisticated but eccentric Big House freedom personified by Flora. Likewise, in Lavin’s ‘Scylla and Charybdis’ (1956), it is suggested that the members of the former Ascendancy will never accept an Irish Catholic as a social equal, and that no amount of education will enable Catholics to fully participate 88  john mcgahern

in John McGahern
Open Access (free)
Competing claims to national identity
Alex J. Bellamy

well in the conservative and Catholic women’s groups that sprung up throughout Croatia shortly after the collapse of communism. The re-traditionalisation revolution also fed into the fascist Party of Rights (HSP) programme in the 1990s. Dobroslav Paraga, leader of the HSP, accused Tuœman of being a weak leader and a bad Croat because of his former links with the League of Communists: traditional Croats, we were told, never accepted communism or Yugoslavism. Another concept used by liberal intellectuals to describe social changes in 1990s Croatia was ‘ruralisation’.10

in The formation of Croatian national identity
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Signature, event, context
Steven Marsh

modernisation, a group of Catholic women create a censorship board to monitor the films shown each week in the church hall. Though responsible for the selection of films, within the diegesis the censors are unable to control either the on-screen risqué activities or the off-screen activities between courting couples in the audience. One solution is for the priest to order his screening assistant to place his hand over the

in Hispanic and Lusophone women filmmakers
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Exploring sites of the Canadian ecoGothic
Alanna F. Bondar

Catholic women, finds herself pregnant but rejects herbal abortion remedies since that would mean sending an innocent soul to hell; instead, she chooses to ‘cut her own stomach open, take the baby out and baptize it, then smother it – after which she’d die herself’ (72). Ultimately, the lesson is clear: this nun chose the ‘correct’ option since she was rewarded with the

in Ecogothic
Tim Allender

Work of Andrew F. Walls (Orbis Books, 2012 ); B. Hellinckx, F. Simon and M. Depaepe, ‘The Forgotten Contribution of Teaching Sisters: A Historiographical Essay on the Educational Work of Catholic Women Religious in the 19th and 20th Centuries’, Studia Paedagogica , 44 (Lueven: Lueven University Press, 2009 ). 9 ‘Loreto

in Learning femininity in colonial India, 1820–1932
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Louise A. Jackson and Angela Bartie

organisations as to whether there was a need for one specialist mother and baby home to take girls under the age of 18. For the Catholic Social Enquiry Office (eastern Jackson 05a.indd 134 05/02/2014 13:40 Sexuality 135 province), this was problematic since it was assumed that the moral education offered was likely to be Protestant and to advocate birth control.92 It seems likely, too, that some younger Catholic women were choosing not to approach their church for help because of the shame attached to ‘illegitimacy’. The church expressed concern about young Catholic

in Policing youth
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Case studies of five Irish women medical graduates
Laura Kelly

likely to have worked in general practice. Mary McGivern was born in Banbridge in 1900, the daughter of a publican and grocer, Peter McGivern, and Agnes O’Brien from Limerick. McGivern was the only daughter of five children and, like many of the other Catholic women graduates in this study, she attended a convent school, the Siena Convent in Drogheda, Co. Louth. She is the only Catholic in this chapter and is representative of the rising numbers of Catholic women students from the 1900s. Her reasons for deciding to study medicine were personal: the excitement of the

in Irish women in medicine, c.1880s–1920s
Marian devotion, the Holy Family and Catholic conceptions of marriage and sexuality
Alana Harris

-image to dissuade Catholic women from adapting to these social mores. Numerous Catholic manuals for young women addressed the issue of make-up and the appropriate balance between attractiveness, fashionable dress and proper Catholic behaviour.68 In a similar vein, the Bishop of Salford, in a sermon to the Union of Catholic Mothers, had recourse to Mary as the one who offered ‘the true 130-201 FaithFamily Ch 4.indd 142 24/04/2013 15:53 ‘A model for many homesteads’143 norms and right ideals’ of ‘delicacy and modesty’, allowing present-day youth to escape from the

in Faith in the family