Search results

You are looking at 1 - 8 of 8 items for :

  • "Proselytism" x
  • Manchester Political Studies x
Clear All
Colonial cultures of sport and diplomacy in Afghanistan, 1919–49
Maximilian Drephal

hegemony and indigenous subversion?’, in J. A. Mangan (ed.), Pleasure, Profit, Proselytism: British Culture and Sport at Home and Abroad, 1700–1914 (London: Frank Cass, 1988), 258–72; B. Majumdar, ‘Imperial tool “for” nationalist resistance: the “games ethic” in Indian history’, International Journal of the History of Sport, 21:3–4 (2004); B. Majumdar, ‘Tom Brown goes global: the “Brown” ethic in colonial and post-colonial India’, International Journal of the History of Sport, 23:5 (2006). 30 A. Kirk-Greene, ‘Badge of office: sport and His Excellency in the British

in Sport and diplomacy
Marnie Hay

recommended William O’Neill who taught at St Andrew’s National School on Brunswick Street (now Pearse Street). 32 During a visit to IRB leader Tom Clarke’s shop, the countess mentioned her plan to approach O’Neill about recruiting some boys to start a nationalist boy scout troop. Clarke ‘thought it a good idea but pointed out to her that as she was a non-Catholic O’Neill might look upon her with suspicion. In fact … he might suspect proselytism.’ At Clarke’s suggestion, she asked Sean McGarry, a future president of the IRB Supreme Council, to accompany her. Once they had

in Na Fianna Éireann and the Irish Revolution, 1909–23
When and how are advocacy campaigns effective?
Stephen Noakes

advantages, though much research suggests that activist campaigns benefit enormously from norm entrepreneurship, or the involvement of persuasive, altruistic figureheads who raise the profile of an issue through strong leadership or the iconic embodiment of shared principles. The history of global activism is replete with examples of how the moral vision and proselytism of just such a person proved indispensable for bringing it to prominence on the international stage (Nadelmann, 1990: 481). In his brilliant study of the international aid regime, David Lumsdaine described

in The advocacy trap
Jeremy C.A. Smith

interlocutors. However, the anomalies of the Axial Age paradigm are still hard to wish away. The civilisation that most closely integrates religious and civilisational coherence is Islamicate civilisation, which was not included in early debates about axiality.When religious coherence is overstated, other aspects of civilisational development can be overlooked. A  few examples help illustrate the point. For instance, the logics of imperial expansion are not adequately related to successful campaigns of proselytism (Spohn, 2010:  59). Nationalism, which should figure as a

in Debating civilisations
Mary Hilson

of rebuilding society’.123 Indeed, he argued that co-operation could barely be considered a movement at all because it was so ‘free of proselytism’.124 This chimed with co-operators’ own insistence on the political neutrality of their movement and helps explain why, in an era of ideological extremes, pragmatism came to be strongly associated with the idea of the Swedish and Nordic ‘middle way’.125 Conclusion Peder Aléx has analysed the development of co-operative thought in detail, in his study of the leading thinkers in KF during the first four decades of the

Marnie Hay

’s leading role in the latter organisation. 52 Unlike other youth groups of the period, such as the various boys’ brigades, religion played no official part in the Fianna, probably because its Protestant founders recognised how politically divisive religion was in Ireland and furthermore did not want Catholic parents to fear proselytism. As nationalism tended to be associated with Catholicism, the majority of Fianna members came from Catholic families, but nationalists of other religions also joined the organisation. The DIB sample includes

in Na Fianna Éireann and the Irish Revolution, 1909–23
John Anderson

controversially, the ban on proselytism. In consequence of the latter ban, over 20,000 Jehovah’s Witnesses served prison terms from 1939 onwards, though this has been enforced with decreasing rigour in recent years, in part because several cases found their way to the European Court. Other problems have arisen in relation to employment rights, conscientious objection, custody over children in divorce cases where one parent comes from a religious minority, and state surveillance over some religious groups. Though central state agencies are proving more reluctant to pursue these

in Christianity and democratisation
Karin Fischer

both ‘avoid any charge of proselytism’ and also encourage faith.108 The alternative ‘ethical education’ syllabus called ‘Learn Together’ was first introduced in Educate Together schools (which now account for about 2 per cent of all primary schools) in 2004. This syllabus was Educate Together’s answer to the government’s demand for a form of religious instruction within school hours as a legal obligation (in application of the 1965 Rules for National Schools). The parents and teachers who founded the first such schools in the 1970s had at first tried to set up a

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