Search results

Place, space and discourse
Editors: Christine Agius and Dean Keep

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.

Life in a religious subculture after the Agreement
Gladys Ganiel and Claire Mitchell

personal prayers and Bible readings. A congregation or extended religious network can come to feel like a family for some people, often replacing or structuring actual family life. Material culture The subculture also features what Ingersoll ( 2003 ) has called ‘material culture’ – objects and artefacts. This

in Everyday life after the Irish conflict
Abstract only
Civil religion in the making
Norman Bonney

as well as governmental elements. The form of these has been amended since their appearance in statute in 1688 as a result of the passing of subsequent laws and cabinet decisions as described in Chapter 2. Other aspects of the coronation proceedings, such as the collaudatio, or collective affirmation of the monarch by the congregation at the beginning of the proceedings, and the ceremonial crowning of the monarch, can also be considered as constitutional rather than religious acts symbolising the new reign but they are not required by statute. Signifying its

in Monarchy, religion and the state
Abstract only
Bernadette C. Hayes and Ian McAllister

It is increasingly accepted that religion is a cause of many of the world’s violent conflicts. The vast majority of contemporary conflicts are intrastate conflicts and involve issues of religious, national or ethnic identity. Although religious conflicts in general have been less common in the post-Second World War era than nonreligious conflicts – or ethnonational

in Conflict to peace
Claire Mitchell

bring especially conservative Protestants together from time to time. However, with more than fifty Protestant denominations in Northern Ireland, these activities have not been important for bringing Protestants together as an imagined community, rather they have been more important within particular congregations or subgroup traditions, for example among ‘spirit-filled’ charismatics. Indeed, interviews find most Protestants underlining their sense of a lack of overarching religious community.52 Finally, an important role that both Catholic and Protestant Churches

in Northern Ireland after the troubles
Nicholas Bamforth

more open debate within the Catholic Church – has been the stuff of New York Times headlines. His related court battle with the Catholic University became a rallying point for defenders of academic freedom across North America, and stands as an inspiration to defenders of freedom of conscience everywhere. Charles Curran’s investigation and, many would say, persecution at the hands of the Church’s Congregation for the Doctrine of the Faith – headed at the time by one Joseph Ratzinger – appears remarkable when one reads his published work. Curran has called for a re

in Religion and rights
Charles E. Curran

rights in the eighteenth and nineteenth centuries and well into the twentieth century. Pope Leo XIII in many official documents including the 1888 encyclical letter, Libertas praestantissimum, opposed modern liberties and the human rights associated with them. The right to religious liberty and the freedom of worship go against ‘the chiefest and holiest human duty’ demanding the worship of the one true God in the one true religion that can easily be recognised by its external signs. The rights of free speech and of free press mean that nothing will remain sacred: truth

in Religion and rights
Norman Bonney

MUP FINAL PROOF – <STAGE>, 08/05/2013, SPi 5 Parliamentary devolution, church establishment and new state religion in the UK In 1936, the historian A.L. Rowse perceived that there was a ‘slow march’ to the disestablishment of the Church of England. Yet, despite the evident and considerable social changes since then, the growth of both secularism and religious pluralism and the experiences of the newer devolved Parliament and assemblies, the Church of England remains, in the twenty-first century, as the established church of the UK and its Parliament, while the

in Monarchy, religion and the state
John Anderson

negative political situations and the importance of religious renewal for the rebuilding of public life, rather than on the structural causes of social ills. Of course, there are exceptions, and one of the more interesting of these is Ghana’s Mensa Otabil, a former Anglican who set up the International Central Gospel Church in Accra in 1984. At first sight this is just another ‘faith church’ promising spiritual and material rewards in return for sacrificial giving. Otabil’s books focus on ‘winning’ and achieving success, and his congregation

in Christianity and democratisation
Norman Bonney

Day service in which there were readings from Christian, Muslim, Sikh, Hindu and Buddhist sacred texts but a substantial number of Anglican clergy subsequently protested against interfaith services in or outside of the Church of England premises (The Times 1991). More recent events have been less obviously religious. In 2008, the Commonwealth Secretariat reported that the ‘congregation’ was welcomed by the Dean of the Abbey who introduced the day’s theme of development balanced with the preservation of the environment. There was a procession of bearers of the flags

in Monarchy, religion and the state