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Irish republican media activism since the Good Friday Agreement
Author: Paddy Hoey

Newspapers, magazines and pamphlets have always been central, almost sacred, forms of communication within Irish republican political culture. While social media is becoming the primary ideological battleground in many democracies, Irish republicanism steadfastly expresses itself in the traditional forms of activist journalism.

Shinners, Dissos and Dissenters is a long-term analysis of the development of Irish republican activist media since 1998 and the tumultuous years following the end of the Troubles. It is the first in-depth analysis of the newspapers, magazines and online spaces in which the differing strands of Irish republicanism developed and were articulated during a period where schism and dissent defined a return to violence.

Based on an analysis of Irish republican media outlets as well as interviews with the key activists that produced them, this book provides a compelling long-term snapshot of a political ideology in transition. It reveals how Irish Republicanism was moulded by the twin forces of the Northern Ireland Peace Process and the violent internal ideological schism that threatened a return to the ‘bad old days’ of the Troubles.

This book is vital for those studying Irish politics and those interestedin activism as it provides new insights into the role that modern activist media forms have played in the ideological development of a 200-year-old political tradition.

Indigeneity, bioprecarity and the construction of the embodied self – an artist’s view
Katarina Pirak Sikku and Gabriele Griffin

denial of self and self-alienation, the abjection of the self by the self, which goes unassuaged until quite close to the end of the film. One issue with Elle-Marja’s denial of self is that even as it constitutes a rational response and care of self in the context of persistent bodily threat, it also affirms the abjection of the Sámi body and of Sámi people. Elle-Marja denies her Sámi identity but is continuously haunted by it. Though she has no pride in her Sámi identity, it is present as the unacknowledged other of her majority-identity performing self. Certain

in Bodily interventions and intimate labour
Abstract only
Karen Throsby

are visibly fat, and especially those outside of the marathon swimming world and therefore without the protective gloss of overt athletic endeavour. The intensive consumption of fast food and other calorie-dense, nutritionally limited foods displayed by some swimmers constitutes a parody of how ‘real’ fat people are imagined to eat and how weight gain occurs; indeed, it is no accident that the abject fat bodies in the media images that routinely accompany ‘obesity epidemic’ stories are so commonly depicted clutching a burger in their hands or tucking into a carton

in Immersion
Hannah Jones, Yasmin Gunaratnam, Gargi Bhattacharyya, William Davies, Sukhwant Dhaliwal, Emma Jackson and Roiyah Saltus

of Horror ( 1982 ) – whereby the abject is a threat to meaning, identity and the social order, breaking down the distinction between self and other. A response to the abject is hatred and disgust. Kristeva had developed these ideas to understand xenophobia in Strangers to Ourselves ( 1991 ) as the ‘prickly passions aroused by the intrusion of the “other” in the homogeneity of … a group’ (Kristeva, 1991 : 41). The

in Go home?
Public presence, discourse, and migrants as threat
Giannis Gkolfinopoulos

of illegal migrants. In both cases, the notion refers to living conditions deemed abnormal, to spaces inhabited by the abject, 14 living at the margins of society and at the margins of Greek cities. In both, the term camp designates a site of misery and danger – related to crime and hygiene issues – which is and should be cordoned off from the space occupied by normal national subjects

in Security/ Mobility
A new church for the unhoused
Michael Cronin

private losses, the sense of injustice is compounded by the abject failure to hold anyone to account. This, in turn, leads to an understandable and widespread discrediting of authority, whether it be vested in banks, institutional churches or the legal and medical professions. The crisis in authority can, of course, be addressed in two ways. One way is to render authority more authoritarian by making the State and its agents more coercive in their response to forms of criticism and dissent (for examples of this response in the Irish case see Cronin 2009

in Tracing the cultural legacy of Irish Catholicism
Irish priests and the unravelling of a culture
Eamon Maher

that Vatican II unleashed in the Catholic Church and the abject incompetence of its clerical members to deal with child abuse and other scandals in a telling manner. He underlines the struggle that is going on ‘between those who want an open, accountable, participatory Church that finds its rationale in the Vatican II documents and in the compulsions of our people, and those who have turned the wagons into a Tridentine circle’ (Hoban 2005: 26). Hoban would unashamedly identify with the former group, being a fan of Vatican II, which shaped his priesthood in a positive

in Tracing the cultural legacy of Irish Catholicism
American monsters
John Sharples

through the printed page or the chess column; secondly, as a haunting figure, reviving past chess-players; thirdly, as a historical figure, continuing the lineage and tradition of the chess-player; and fourthly, as Red, black, white, and blue 151 a distant figure, operating in the othered space of chess. Outside the usual order of things, Fischer often appeared, to employ Garry Kasparov’s view of his rival Anatoly Karpov, as ‘representing something alien to the crowd’.5 Through his multiple identities, Fischer’s chess-play performed as ‘the abjected fragment that

in A cultural history of chess-players
Karen Throsby

misreadings are dangerous and shaming, for the marathon swimmers, the misunderstandings are easily dispelled; as discussed in relation to fat in Chapter 7, the abjection of the post-swim body is never ‘real’, and these misunderstandings can be retold as humorous anecdotes of distinction rather than as angry testimonies to discrimination and abjection. Once collectively acknowledged as harmless, shivering becomes an entertaining opportunity for in-group hilarity in recognition of the absurdity of a cluster of shivering, heavily clad bodies trying to pour out hot drinks or

in Immersion
The tragedy (and comedy) of accelerated modernisation
Kieran Keohane and Carmen Kuhling

Liberal parliamentary Home Rule movement in nineteenth-century Ireland was that British administration of Ireland from London was inefficient and irrational. The abject failure of the English government and its offices in Ireland to respond adequately to famine conditions in the 1840s was one of the main proofs of the argument for Home Rule. 18 Marx and Engels, The Communist Manifesto, p. 84. 19 ‘Real Ireland’ is the leading range of commodified images on postcards, calendars, and coffee-table books – photographs of ‘traditional Ireland’ showing houses, landscapes

in The end of Irish history?