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Palestine– Israel in British universities
Author: Ruth Sheldon

For over four decades, events in Palestine-Israel have provoked raging conflicts between members of British universities, giving rise to controversies around free speech, ‘extremism’, antisemitism and Islamophobia within higher education, which have been widely reported in the media and subject to repeated interventions by politicians. But why is this conflict so significant for student activists living at such a geographical distance from the region itself? And what role do emotive, polarised communications around Palestine-Israel play in the life of British academic institutions committed to the ideal of free expression?

This book invites students, academics and members of the public who feel concerned with this issue to explore the sources of these visceral encounters on campus. Drawing on original ethnographic research with conflicting groups of activists, it explores what is at stake for students who are drawn into struggles around Palestine-Israel within changing university spaces facing pressures associated with neoliberalism and the ‘War on Terror’. It begins from this case study to argue that, in an increasingly globalised world that is shaped by entangled histories of the Nazi Holocaust and colonial violence, members of universities must develop creative and ethical ways of approaching questions of justice.

Tragic Encounters and Ordinary Ethics curates an ethnographic imagination in response to the political tensions arising out of the continuing violence in Palestine-Israel. It invites students and academics to attend to lived experiences within our own university institutions in order to cultivate ethical forms of communication in response to conflicts of justice.

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The mental world of an eighteenth-century Anglican pastor
Andrew Sneddon

and miracles’ after he had ‘put his seal to the inspired books [the Scriptures]’.31 Hutchinson, a man convinced that a ‘sober belief of good and bad spirits’ was an ‘essential part of every good Christian’s faith’,32 nonetheless contended that most ‘signs and wonders’ were ‘the feats of evil spirits’ whom God had ‘been permitted to delude those, who are not content to depend upon God’s providence, but seek after signs’.33 A Protestant religious context with little room for modern miracles left little logical place for angelic intervention. By the eighteenth century

in Witchcraft and Whigs
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The Scottish revolution?
Alec Ryrie

we are searching, not for the slow emergence of a revolutionary movement, but for the sudden precipitation of a revolutionary moment. The speed and decisiveness with which that moment arrived was the result of violence. Force and the threat of force had shaped the Scottish Reformation 203 TOOD01 203 29/3/06, 2:26 PM The origins of the Scottish Reformation from its beginning: the old Church’s heavy-handed treatment of dissidence had helped to generate heresy, and England’s much more heavy-handed interventions in the 1540s damaged the new religion at least as

in The origins of the Scottish Reformation
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David Geiringer

advocates now claim to offer women a greater sense of autonomy – control over their own bodies without the intervention of chemical or medical agents. The shifting status of NFP epitomises the interplay between secular and Catholic ideas around sex and gender which took place in late-modern England. The way Catholic authorities respond to innovations such as this, and there seems to be little or no response

in The Pope and the pill
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Democratic conflict and the public university
Ruth Sheldon

increasingly globalised university institutions. In this chapter, I offer a historical account of how the stakes, boundaries and grammars of the student politics of Palestine–​Israel in Britain have come to be framed within the wider public arena that contours university campuses. Taking up Fraser’s (2009) call for critical analysis of the politics of framing, I explore the dominant representations of this campus politics within public media, policy interventions and academic research. I argue that these campus conflicts are currently problematised as posing a threat to the

in Tragic encounters and ordinary ethics
Rosemary O’Day

Lingard’s treatment, it is as well to be aware of the prevailing attitude to Cranmer’s role in the English Reformation prior to Lingard’s intervention. Although there had been criticisms of Cranmer from both Protestants and Catholics in the sixteenth and early seventeenth centuries, Cranmer had been eulogized by mainstream Protestant writers since the Civil War. Gilbert Burnet dubbed him ‘a man raised by God for great services, and well fitted for them’ and went on to set the record straight. He was naturally of a mild and gentle temper . . . and yet his gentleness did

in The Debate on the English Reformation
Benjamin J. Elton

movements other than his own. Finally I look at see how Zionism fitted into Hertz’s theological outlook. Having established Hertz’s religious attitudes, I trace their origins, identify Hertz’s religious and intellectual inspirations, and then contrast Hertz’s views with those of Jewish religious leaders with different attitudes and see how Hertz’s approach can be seen as a reaction to those attitudes and as interventions in an ongoing debate within Judaism. As with Adler, we examine Hertz’s theology for two reasons: first, because it is worthy of study in its own right, but

in Britain’s Chief Rabbis and the religious character of Anglo-Jewry, 1880–1970
John Privilege

it was a military disaster. The destruction of much of the centre of Dublin caused incredulity and outrage in Ireland. It was only afterwards that this anger transferred to the British Government following its harsh response to the uprising. Like other acts of violence in the past, the Rising provoked disunity and disagreement among the bishops. In the immediate aftermath of the rebellion, anger at the insurgents vied equally with resentment at the Government’s draconian reaction. On 2 May 1916, Logue had had the foresight to head off any unwelcome intervention from

in Michael Logue and the Catholic Church in Ireland, 1879–1925
Sarah Glynn

Spitalfields Ward Labour Party, which was at the heart of Bengali settlement, and being told ‘quite explicitly’, ‘we will not elect them in the Labour Party’.17 Sunahwar Ali recalled that when he and two or three others applied to join the party in Spitalfields they were told, ‘Sorry, we don’t have vacancy, we’ve got too many member, we cannot allow’.18 The situation was changed by the intervention of Labour left-wingers, but Sunahwar’s explanation exhibits the prevailing distrust of their motives: a group of certain people … those who believe in left policies on the Labour

in Class, ethnicity and religion in the Bengali East End
John Tasioulas

-change the aspirations of the contemporary human rights culture? One answer to this question is suggested by certain passages in Is Democracy Possible Here? in which Dworkin seems to endorse an idea that was, to my knowledge, first given prominence by John Rawls. This is the idea that human rights are essentially concerned with regulating intervention by one state against another. Specifically, they are those rights which, when severely and extensively violated, are capable of justifying forcible intervention by foreign powers in order to bring those violations to an end.4

in Religion and rights