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Eamon Maher and Eugene O’Brien

site that appears, and, indeed, it is the source of these quotations. This means that the country as a whole heard this speech, or at least the significant sections, and it made the front page of all the papers in the Republic of Ireland the following day. Kenny’s articulation of a twenty-​first-​century Ireland as a ‘Republic of laws, of rights and responsibilities, of proper civic order, where the delinquency and arrogance of a particular kind of “morality” will no longer be tolerated or ignored’ (Kenny 2011) was a moment that encapsulated the fall from grace of an

in Tracing the cultural legacy of Irish Catholicism
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Ali Riaz

_Riaz_IslamIdentity_Revised.indd 10 21/02/2013 16:30 introduction 11 essential characteristic of citizenship is already defined: acceptance of and loyalty to the nation as delineated by the state discourse. Whether that is an acceptable proposition in a multicultural society is debatable. We must also note that there is recognition among the policy-makers that a shared future, which I will call the basis of citizenship, can only be built on the basis of key principles including upholding ‘rights and responsibilities [and] visible social justice.’17 These issues loom large in our discussion

in Islam and identity politics among British-Bangladeshis
Jeremy Gregory

regulations for the choice, rights, and responsibilities of vestries; they decreed that only clergy who had been episcopally ordained, and had the backing of the governor and vestry, could be inducted; they stipulated that services had to be performed according to the Book of Common Prayer; and required services on Sundays and certain holy days (including a fast day on 30 January for the martyrdom of Charles I), with a sermon every

in The later Stuart Church, 1660–1714
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Democratic conflict and the public university
Ruth Sheldon

liberalism, these claims for universal rights were grounded in the British legal framework and so in terms of national citizenship. As Universities UK’s report Freedom of Speech on Campus: Rights and Responsibilities in UK Universities stated: ‘It is the law alone which can set restrictions on freedom of speech and expression and on academic freedom –​it is for the law and not for institutions or individuals within institutions to set the boundaries on the legitimate exercise of those rights’ (Universities UK 2011: 44). Responding in the Guardian, the campaigns director of

in Tragic encounters and ordinary ethics
Egalitarianism and elitism
John Carter Wood

religion of an élite’ during periods of ‘transition between one life-epoch and another’. 30 Eliot had similarly long decried what he saw as a ‘deterioration’ of modern society and mass culture. In the 1920s, he had warned against the ‘large crawling mass’, and he saw his epoch as ‘singularly stupid’, insisting that it had been left to ‘the small number of intelligent people of every race or nation’ to maintain culture. 31 In 1928, he claimed ‘real’ democracy was always ‘restricted’, requiring ‘limitation by hereditary rights and

in This is your hour
Karin Fischer

ignoring the fact that, in a liberal society, the freedom to assert communal identity exists within a wider context of democratic rights and responsibilities. Once members of a cultural community acknowledge that they are part of a multicultural society, then the communal interest cannot form the only basis through which education contributes to the formation of self.82 Feinberg identifies the responsibility of society to allow children autonomy in their choices and the right of children to this freedom as being among the democratic rights and responsibilities that

in Schools and the politics of religion and diversity in the Republic of Ireland
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Witchcraft and the symbolics of hierarchy in late seventeenth- and early eighteenth-century Finland
Raisa Maria Toivo

village, a role that was usually a male preserve. In contemporary social thought, as well as in popular thinking at the time, hierarchical relations were still coloured by medieval feudal concepts, understood in terms of mutual, polar rights and responsibilities.25 Hierarchical superiority came in exchange for presumed physical, mental and spiritual protection. There were also responsibilities towards the community, which affected a person’s status. A single farmer was to a great extent dependent on the other farmers in the village. Farming also included many

in Beyond the witch trials
Karin Fischer

parents) and reflect upon the implications these could or should have on class organisation and course content: ‘for example, whether physical contact between children might be deemed inappropriate in Drama or PE [Physical Education], whether producing representations of the human body or religious symbols may be inappropriate in Visual Arts, or whether pop music might be inappropriate in Music.’29 In the context of such practical advice, general statements of intent and the brief presentation on human rights (and responsibilities) later in the document seem all the

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