This book examines the phenomenon of the rise and fall of the Irish Celtic Tiger from a cultural perspective. It looks at Ireland's regression from prosperity to austerity in terms of a society as opposed to just an economy. Using literary and cultural theory, it looks at how this period was influenced by, and in its turn influenced, areas such as religion, popular culture, politics, literature, photography, gastronomy, music, theatre, poetry and film. It seeks to provide some answers as to what exactly happened to Irish society in the past few decades of boom and bust. The socio-cultural rather than the purely economic lens it uses to critique the Celtic Tiger is useful because society and culture are inevitably influenced by what happens in the economic sphere. That said, all of the measures taken in the wake of the financial crash sought to find solutions to aid the ailing economy, and the social and cultural ramifications were shamefully neglected. The aim of this book therefore is to bring the ‘Real’ of the socio-cultural consequences of the Celtic Tiger out of the darkness and to initiate a debate that is, in some respects, equally important as the numerous economic analyses of recent times. The essays analyse how culture and society are mutually-informing discourses and how this synthesis may help us to more fully understand what happened in this period, and more importantly, why it happened.
Identity is often regarded as something that is possessed by individuals, states, and other agents. In this edited collection, identity is explored across a range of approaches and under-explored case studies with a view to making visible its fractured, contingent, and dynamic features. The book brings together themes of belonging and exclusion, identity formation and fragmentation. It also examines how identity functions in discourse, and the effects it produces, both materially and in ideational terms. Taking in case studies from Asia-Pacific, Europe, the Middle East and Latin America, the various chapters interrogate identity through formal governing mechanisms, popular culture and place. These studies demonstrate the complex and fluid nature of identity and identity practices, as well as implications for theorising identity.
In this broad sweep, Mayo explores dominant European discourses of higher education, in the contexts of different globalisations and neoliberalism, and examines its extension to a specific region. It explores alternatives in thinking and practice including those at the grassroots, also providing a situationally grounded project of university–community engagement. Signposts for further directions for higher education lifelong learning, with a social justice purpose, are provided.
paragraphs to the discussion of various human rights including both political
and civil rights and social and economic rights before talking about human duties.3
It was only at the Second Vatican Council in 1965 that the Roman Catholic
Church ﬁnally accepted the right to religious freedom for all human beings. Pope
John Paul II in Redemptor hominis, his ﬁrst encyclical in 1979, saw human rights as
a fundamental principle of human welfare, the criterion for testing the existence of
social justice within a country, and the basis for social and international peace.4 Pope
German philosopher Jürgen Habermas has written extensively on the European Union.
This is the only in-depth account of his project. Published now in a second
edition to coincide with the celebration of his ninetieth birthday, a new
preface considers Habermas’s writings on the eurozone and refugee crises,
populism and Brexit, and the presidency of Emmanuel Macron. Placing an
emphasis on the conception of the EU that informs Habermas’s political
prescriptions, the book is divided into two main parts. The first considers the
unfolding of 'social modernity' at the level of the EU. Among the
subjects covered are Habermas's concept of juridification, the
latter's affinities with integration theories such as neofunctionalism, and
the application of Habermas's democratic theory to the EU. The second part
addresses 'cultural modernity' in Europe – 'Europessimism'
is argued to be a subset of the broader cultural pessimism that assailed the
project of modernity in the late twentieth century, and with renewed intensity
in the years since 9/11. Interdisciplinary in approach, this book engages
with European/EU studies, critical theory, political theory, international
relations, intellectual history, comparative literature, and philosophy. Concise
and clearly written, it will be of interest to students, scholars and
professionals with an interest in these disciplines, as well as to a broader
readership concerned with the future of Europe
This book examines the impact that nostalgia has had on the Labour Party’s political development since 1951. In contrast to existing studies that have emphasised the role played by modernity, it argues that nostalgia has defined Labour’s identity and determined the party’s trajectory over time. It outlines how Labour, at both an elite and a grassroots level, has been and remains heavily influenced by a nostalgic commitment to an era of heroic male industrial working-class struggle. This commitment has hindered policy discussion, determined the form that the modernisation process has taken and shaped internal conflict and cohesion. More broadly, Labour’s emotional attachment to the past has made it difficult for the party to adjust to the socioeconomic changes that have taken place in Britain. In short, nostalgia has frequently left the party out of touch with the modern world. In this way, this book offers an assessment of Labour’s failures to adapt to the changing nature and demands of post-war Britain.
religious communities there is some degree of contestation about belief, and, relatedly, about the relative significance of various
beliefs in qualifying one to remain a member of the community in good
faith. For example, many Roman Catholics, including many who oppose
the ordination of women, do not think that the Church’s view about women
and the priesthood is a matter of fundamental Church doctrine. They thus
have no trouble with the idea that a given person might dissent from the
currently authoritative view on this issue and still quite meaningfully be a
The Celtic Tiger and the new Irish religious
The Celtic Tiger and the religious market
Many assume that the Celtic Tiger has devoured religion. However,
a careful examination of data does not fully support this analysis. In
the view of recent developments, it may even be argued that religiosity remained part of life for most Irish people throughout the Celtic
Tiger years. John Waters once commented that in spite of Ireland’s
disaffection with the Catholic Church ‘there [was] no such thing as an
ex-Catholic’ in Ireland (Waters 1997, p
consequence of the Reformers’ religious agenda. Moreover, whilst there remains a statistical relationship between the significant presence of Protestantism and the successful consolidation of democratic governance (at least in its minimalist form), the flirtations of German Lutherans with Nazism and the ambiguous relationship of some Protestant groups to various contemporary authoritarian regimes cautions us against any over-simplification of this relationship.
In many respects the Roman Catholic relationship has been more complex, as from the
Religious influences on the depictions of science in mainstream movies
David A. Kirby and Amy C. Chambers
and Protestants. Through this exploration we provide some insights
into what religiously minded people considered to be morally offensive,
indecent, threatening or ‘monstrous’ about science and scientific ways
of thinking. Religious responses to movie narratives show us the kinds
Science and the politics of openness
of stories moral reformers did, and did not, want told about science
as a social, political and cultural force.
1900–1933: origins of film censorship and movies as
Religious anxieties about the moral impact of movies on the