Search results

Intellectual responses
Nadia Kiwan

2 ‘Cultural difference’, citizenship and young people: intellectual responses Introduction While it may be exaggerated to argue that young people of North African origin are simply ‘the products’ of the political and intellectual climate of the last thirty years, their attitudes will nevertheless have been informed by the ambient political and intellectual discourses, their representations and their polemics. In terms of intellectual discourse, we can distinguish three main areas of academic debate concerning North African immigration in contemporary France

in Identities, discourses and experiences
Andrew Teverson

One of the dominant impressions given by the sculpture of Anish Kapoor is of haunting. In and around the definite presences, the manifest shining, brightly coloured forms, lie a series of baffling absences; the shades of presences that are in excess of the work, or the shadows of meanings not yet grasped. Perhaps this is most evident in the work that announces its haunting in its title, the spectral sculpture Ghost (1997), in which a sliver of light, caught dancing in the polished interior of a rugged block of Kilkenny limestone, becomes not only the `presence‘ that occupies the work but also a symbol of all that it is unable to embody and leaves hovering about its fringes and borders. This Ghost is Kapoor‘s haunted house sculpture; a sculpture in which the mysterious agency that unnerves the viewer is both the most significant occupant of its limestone mansion and, paradoxically, its most insignificant, or unsignifiable omission.

Gothic Studies
Poe‘s Anti-Representational Invocations of the Near East
Brian Yothers

Poe‘s poetry and fiction are full of cultural and religious references to the Near East. This essay suggests that Poe‘s invocations of the Near East are part of a deliberately anti-representational strategy for dealing with cultural difference that constitutes part of Poe‘s understanding of one of his most central concepts, the ‘arabesque’. This anti-representational strategy is built on Poe‘s sympathetic reading of texts associated with the Near East, Islam, and Arab and Persian cultures.

Gothic Studies
Editor: Tom Inglis

The Irish mind has enabled the Irish to balance and accommodate imagination and intellect, emotion and reason, poetry and science. The notion of cultural difference is not just an Irish story, but a story of nations and ethnic groups all over the world. The story of modernity revolves around people coming to see and understand themselves as belonging to nations. Although there were other European nations that made Catholicism a keystone of national difference, there were many factors that made the Irish project different. The idea of creating a society that had a collective vision and commitment without being socialist became an ideal of the Catholic Church during the latter half of the twentieth century. The Church did, nevertheless, have a profound influence on Irish society and culture. The extent to which the Catholic Church shaped and influenced Irish politics has been the subject of much research and debate. The power of the Catholic Church in politics stemmed from the power it developed in the modernisation of Irish society and, in particular, the controlling of sexuality, marriage and fertility. During the first half of the twentieth century, the Irish developed a particular aversion to marriage. For many nations and ethnic groups, what binds people together is that they speak the same language. It may well be that for generations many Irish people identified the Irish language, music and sport as an inhibitor in embracing a less insular and more urbane, cosmopolitan disposition.

Tom Inglis

4147 Inglis–Are the Irish different_BB_Layout 1 29/07/2014 09:27 Page 222 21 Searching for and explaining difference Tom Inglis There is always a danger in studying Ireland that, instead of questioning the stories and myths about Irish cultural difference, we end up reproducing them. In the absence of appropriate theoretical frameworks that help shine a light on where to look for difference and, at the same time, the absence of rigorous methods that enable the gathering of empirical data, those of us involved in Irish studies may perpetuate the very differences

in Are the Irish different?
Abstract only
Tom Inglis

4147 Inglis–Are the Irish different_BB_Layout 1 29/07/2014 09:26 Page 1 1 Introduction Tom Inglis There was a moment during the European Soccer Championships in 2012 when it seemed that Irish cultural difference was, once again, being firmly etched into the annals of global culture. Although their team had been heavily defeated by Spain, and eliminated from the competition without having won one of its matches, supporters of the team who had travelled in their thousands across Europe, instead of perhaps booing the team from the pitch, cheered and clapped them

in Are the Irish different?
Neil McNaughton

is one where all ethnic groups feel integrated and included. In other words, although cultural differences should be tolerated and protected, it is desirable for all groups to integrate into mainstream British culture. This image is very much how traditional Jewish communities in Britain have dealt with the problem. Ouseley was also suggesting that the reason why youths from ethnic minorities (mainly Muslim in the case of the 2001 riots) were so disaffected was that they felt alienated from British society. It was not so much that they experienced direct

in Understanding British and European political issues
Peter Barry

political engagement. STOP and THINK Postcolonial criticism draws attention to issues of cultural difference in literary texts and is one of several critical approaches we have considered which focus on specific issues, including issues of gender (feminist criticism), of class (Marxist criticism), and of sexual orientation (queer theory). This raises the possibility of a kind of ‘super-reader’ able to respond equally and adequately to a text in all these ways. In practice, for most readers one of these issues tends to eclipse all the rest. For instance, the

in Beginning theory (fourth edition)
Scott Soo

authorities were also worried about the lack of information relating to the refugees’ backgrounds, and were particularly concerned with the activities of a ‘small number of troublesome elements’. The Prefect mobilised cultural difference to justify discrimination. Despite the fleeting references to the refugees’ 70 the onset of exile adaptation to life in France, the official stressed they had ‘a very different mentality from ours, belonging for the most part to a quite low level of the social ladder’. These cultural and class traits, he believed, explained the spirit

in The routes to exile
Open Access (free)
John Marriott

influence, did not override social or cultural differences, but did engender a degree of stability and continuity at times of profound political change. Travel writings were less coherent. They drew contradictorily and differentially upon longer traditions to produce epistemologically insecure visions of both metropolis and colony. Overarching both genres – and arguably the field of knowledge production as

in The other empire