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Ireland’s referendum and the journey from Gemeinschaft to Gesellschaft
Eugene O’Brien

hierarchy, and this is especially true in terms of matters pertaining to sexual morality. In the 1980s and 1990s, rancorous debates were held around issues of contraception, abortion and divorce as a gradual process of secularisation challenged the older dispensation’s view on these matters. As the Irish people became more educated (ironically often due to the good work of religious teaching orders of nuns and brothers), and as the access to a broader range of media outlets through satellite channels, broadband and the Internet became more prevalent, a plurality of

in Tracing the cultural legacy of Irish Catholicism
Ireland’s constitutional politics of school choice
Eoin Daly

the role of private patron bodies. Crucially, the framing of religious belief as an exercise of educational consumerism – rather than as a constitutive identity – somewhat supplants the familiar normative concepts of toleration and recognition which are addressed in this book. Alternatively, a more segmented, plural form of recognition has been framed in quasi-utilitarian or consumer terms. In this contribution, I 56 Eoin Daly trace the development of this secularised, choice-oriented understanding of the patronage model in constitutional discourse. In particular

in Tolerance and diversity in Ireland, North and South
Open Access (free)
Theoretical approaches
Finn Stepputat

movement used these powers of abjection as a kind of ‘political pedagogy’ aimed at opening up and changing political subjectivities when leaving corpses to rot on the roads. Bataille (1991) gives the fear of death and the abject powers of the dead body a key role in his conceptualisation of sovereignty. He shares Hertz’s image of the dead body as an object of horror and dread. Thus, the dead body partakes of ‘a whole sticky horror’ that cannot be assimilated into ‘the order of things’ (1991: 215–16). But for Bataille, analysing modern, secularised society, the horror is

in Governing the dead
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A Vatican rag
Alana Harris

Catholic family as an interpretative metaphor and a subjective actuality. This chapter commences with a short, partial, but essential introduction to the Second Vatican Council, and then outlines the methodologies and sources to be employed throughout this study, foregrounding the lived religious experiences of Catholics before and after the Council, and situating these discussions within broader debates in the mainstream twentieth-century historiography about secularisation, the sixties, and shifting gendered identities. * The Second Vatican Council, the twenty

in Faith in the family
Karin Fischer

the Irish Constitution. In his comparative study of the 1922 and 1937 Constitutions, Paul Brennan analysed what he called the process of ‘de-secularisation’ of the Irish State.47 The 1937 Constitution discarded the idea of a secular state that had been present in the 1922 Constitution. Apart from the mention of the ultimate authority of God in its preamble (that resulted from a compromise between different versions presented to the provisional government of Michael Collins and that did tend to weaken the internal coherence of the project), the 1922 Constitution was

in Schools and the politics of religion and diversity in the Republic of Ireland
Louise Fuller

‘decided to seek approval from the Holy See for the repeal of statute 287 of the Plenary Synod’, by which synodal decree ‘for over one hundred years the Irish hierarchy has felt obliged to restrict … the entry of Catholics into Trinity College, Dublin’.31 By now Irish society was more ideologically fragmented and following patterns of secularisation long documented in other countries, but Catholic moral precepts were still upheld in legislation. The issue of access to contraception was to dominate the 1970s. In spite of legislation still in place prohibiting the sale of

in Irish Catholic identities
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Street photography, humanism and the loss of innocence
Justin Carville

to accelerate the completion of the project, Ballymun was intended as a symbolic marker of national modernisation and the shift from a rural towards an urban society; precisely the type of social engineering that Fanning identifies as of concern to Catholic sociologists who feared urban modernity’s secularising effect on the routines, habits of expressions of faith and religious norms of everyday Irish life (Fanning 2014: 49). Despite the intention to establish Ballymun as a symbol of mid-​twentieth-​century Irish modernity, however, it has ultimately come to be

in Tracing the cultural legacy of Irish Catholicism
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McGahern’s personal and detached reflections
Tom Inglis

, helps us to understand the taken-for-granted ways of being Catholic into which McGahern was socialised and how, due to long-term processes of change revolving around secularisation and sexualisation, these ways became out of sync with the new cosmopolitan society emerging in Dublin. Although there have been many important sociological and anthropological studies on family and community life in Ireland,5 no matter how rich 112  john mcgahern: authority and vision the hermeneutical understanding they provide, they never fully succeed in illuminating people

in John McGahern
Life in a religious subculture after the Agreement
Gladys Ganiel and Claire Mitchell

)? If that is the case, we might expect that as the peace process gradually beds down (amid sporadic flare-ups of rioting and a residual ‘dissident’ republican bombing campaign), the rate of secularisation in Northern Ireland would gather pace. Indeed, Northern Ireland is a more secularised place today than it was in 1998. For example, there has been an increase in the number of

in Everyday life after the Irish conflict
Open Access (free)
Alan Cromartie

when supported by the claim that God rewards sincerity (as opposed to dogmatic correctness). Though the decline of Christianity has taken away its original foundation, responsibility to a Creator, the secularisation experienced by most societies has actually entrenched the core assumption, for the tendency to abandon dogmatic religion has been in the name of the value of working out one’s own morality. Both Christianity

in Political concepts