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Ireland in a global world
Series: Irish Society

Migration to and from Ireland is often the subject of definitive claims. During the 1980s, migration from Ireland was most commonly described as a brain drain. Despite the constant flows and counterflows, academic studies tend to focus on just one direction of movement, reflecting dominant concerns at particular points in time. The 1950s and the 1980s are characterized as decades of emigration, the Celtic Tiger era as a period of immigration, and the current recession is manifest as a return to mass emigration. This book addresses the three key themes from a variety of spatial, temporal and theoretical perspectives. The theme of networks is addressed. Transnational loyalist networks acted both to facilitate the speaking tours of loyalist speakers and to re-translate the political meanings and messages being communicated by the speakers. The Irish Catholic Church and specifically its re-working of its traditional pastoral, lobbying and development role within Irish emigrant communities, is discussed. By highlighting three key areas such as motives, institutions and strategies, and support infrastructures, the book suggests that the Irish experience offers a nuanced understanding of the different forms of networks that exist between a state and its diaspora, and shows the importance of working to support the self-organization of the diaspora. Perceptions of belonging both pre- and postmigration encouraged ethnographic research in six Direct Provision asylum accommodation centres across Ireland. Finally, the book provides insights into the intersections between 'migrancy' and other social categories including gender, nationality and class/position in the labour hierarchy.

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Ireland and its relationship with migration

republicanism). Like Jenkins, Breda Gray focuses on religious networks, but her chapter deals with the Irish Catholic Church and specifically its re-working of its traditional pastoral, lobbying and development role within Irish emigrant communities to become a key institutional actor in the management and organization of the ‘integration’ of immigrant communities into Ireland. In both cases the (often laudable) work of individual Church agents needs to be understood within the Church’s exercise of ‘network-making power’ as a national and global agency and institution

in Migrations

but all the churches were active in this work and the United States was simply one destination for British migrants during these decades. 14 Irish emigrant chaplains have also been studied in relation to the Irish emigrant communities in Britain in more recent times. 15 Third, some home churches undertook to supply clergy directly in response to requests and funding from colonial churches. For the Irish Catholic diaspora

in Empire, migration and identity in the British world

curtailed. 3 Thus the history of this legislation offers an insight into the changing opportunities for property acquisition that determined the Irish and Scottish squatters’ ability to engage with the landscape through place. Here, we explore this legislative framework, its consequences for Scottish and Irish pastoral investment, and one interpretation placed on it from within the Irish emigrant

in Imperial spaces
The democratic coda

associated with them. A significant minority, however, were pre-occupied with what might be categorised as ‘sovereignty’ issues: alleged border incursions by Northern Ireland and British security forces, delays in reopening border roads, general complaints against the security forces, specific queries about the status of Irish prisoners in UK jails and a growing proportion in 2004 related to Irish emigrant communities in Britain and the funding of support services to them. The balance of questions concerned political issues in other parts of the world. In both 1998 and

in Global citizen and European Republic