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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.

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
Abstract only
Brian Hanley

in the Republic’.5 I have tried to examine the numerous occasions when the war produced popular mobilization across the southern state, when thousands of people were motivated to march, strike or protest at events in Northern Ireland. The conflict divided trade union branches, county council meetings, sporting events and religious congregations. Rival views produced intense and long-lasting fissures. Most dramatically, almost 100 people were killed and hundreds more injured as a result of the violence. Millions were spent on state security and armed soldiers became

in The impact of the Troubles on the Republic of Ireland, 1968–79
The Catholic Church during the Celtic Tiger Years
Eamon Maher

such a development is interesting from an Irish perspective: One understanding of secularity then is in terms of public spaces. These have been allegedly emptied of God, or any reference to ultimate reality. Or, taken from another side, as we function within various spheres of activity – economic, political, cultural, educational, professional, recreational – the norms and principles we follow, the deliberations we engage in, generally don’t refer us to God or to any religious beliefs; the considerations we act on are internal to the ‘rationality’ of each sphere

in From prosperity to austerity
Fiona Murphy and Ulrike M. Vieten

of accepting and processing asylum seekers, due in no small part to the system of Direct Provision. Integration strategies and engagements have also been piecemeal at best, with, until recently, little examination on how such processes are shaping and have been shaped by those seeking asylum in the Republic of Ireland. 11 Northern Ireland: a white ethno-religious place, worlds apart? The focus of our research on asylum seekers and refugees was on their everyday experience of Northern Ireland, and so the topic of

in Immigrants as outsiders in the two Irelands
Caste-based discrimination and the mobilisation of Dalit sameness
Ted Svensson

obligations, the law, justice and so forth’ (Doniger 2014, 22).   9 Thus, Ambedkar considered all three positions on caste that Galanter outlined in 1966 redundant, i.e. ‘[t]he sacral view [which] regards the caste group in terms of its relation to the larger body of Hinduism; the sectarian view [which] sees it in terms of its own religious distinctiveness; finally, the associational view [which] defines caste in terms of its associational bonds’ (Galanter 1966, 279). 10 In October 1956 Ambedkar – together with an enormous congregation of Dalits – converted to Buddhism at

in The politics of identity
International socialisation across the pond?
Kelly Kollman

have been far more influential in the US where wealthy organisations have been able to support prominent think tanks and lobbyists in Washington DC. In addition, prominent organisations such as Focus on the Family have built media conglomerates that help to spread their conservative message via a vast network of radio stations and internet sites. Since the 1980s evangelicals also have made considerable inroads into the national Republican Party, albeit with varying policy results (Burack, 2008; Fetner, 2008). The budgets and staffs of these conservative religious

in The same-sex unions revolution in western democracies
Paul Kelemen

developed a social network distinct from the radical politics and Yiddish culture associated with the first generation immigrants. Newly formed synagogues were often the first landmark and they reflected social as well as religious aspirations. Hamburger attributed the dwindling membership of his synagogue in a Salford suburb to it ‘having ceased to be a House of Prayer and become, instead, a reflection of the financial status of our heads of business houses’.18 The Jewish middle class was both less religious and more status conscious than the first generation of

in The British left and Zionism
Abstract only
David Thackeray

. Opposition to the Unionists’ 1902 Education Act and the campaigns for Welsh disestablishment and Irish home rule galvanised radical Nonconformity in Edwardian Britain. Around two hundred churchmen sat on the Liberal benches in the 1906 parliament.47 Nonetheless, many of the issues which had rallied the Nonconformist conscience carried little weight in politics after the First World War. Irish home rule and Welsh disestablishment were enacted in 1921, and religious issues ceased to have their former influence on policies towards schooling following the 1918 Education Act

in Conservatism for the democratic age
Abstract only
These Englands – a conversation on national identity
Arthur Aughey and Christine Berberich

diminished in an era of globalisation but mean as much as ever. In England, though, ‘we have celebrated these ties with nothing as vulgar as a clear theory’. Instead, Willets argued, the English tend to offer ‘lists of associations’. The first list which he cited was taken from Vita Sackville-West’s novel The Edwardians (1930), where she imagines what thoughts are going on in the heads of the congregation at the coronation of

in These Englands