Search results
a sovereign, democratic republic . . . the Cloyne Report excavates the dysfunction, disconnection, elitism . . . the narcissism . . . that dominate the culture of the Vatican to this day. (Enda Kenny, Taoiseach, 20 July 2011)1 Some commentators – including Tom Doyle, an American priest who served for five years as a canon lawyer at the Vatican Embassy in Washington, DC – have argued that child sexual abuse by Catholic clergy is one of the greatest crises in the history of the Catholic Church. Whatever the validity of this argument, child sexual abuse by Catholic
as the growing number of Irish Catholic immigrants in an increasingly secular Britain became a focal point for research proposals. Finally, the manner in which Ireland’s initially abundant, but later faltering, supply of religious vocations and the maximisation of its clergy’s contribution to worldwide Catholic missionary efforts was studied. All of these strands are tied together by a broad turn away from exclusive preoccupation with ethical principles and towards increasing involvement in empirical social investigations. A new professor in Maynooth In June 1953
. Yeats), ‘The Croppy Boy’ (Carroll Malone) and ‘Boolavogue’ (P. J. McCall). With the foundation of the State, the Catholics in the pews did not need to defend or explain their place in society or to speak up for their faith. Priests and bishops did so, as did some politicians. The faith of the ordinary person on the street was, with pride, referred to as ‘simple’, and a process began that gradually led to them ceding their voice, to the clergy, who were educated in seminaries from Maynooth to Rome. Clericalism was born. This contrasted with British Catholicism in the late
Nationalism has reasserted itself today as the political force of our times, remaking European politics wherever one looks. Britain is no exception, and in the midst of Brexit, it has even become a vanguard of nationalism's confident return to the mainstream. Brexit, in the course of generating a historically unique standard of sociopolitical uncertainty and constitutional intrigue, tore apart the two-party compact that had defined the parameters of political contestation for much of twentieth-century Britain. This book offers a wide-ranging picture of the different theoretical accounts relevant to addressing nationalism. It briefly repudiates the increasingly common attempts to read contemporary politics through the lens of populism. The book explores the assertion of 'muscular liberalism' and civic nationalism. It examines more traditional, conservative appeals to racialised notions of blood, territory, purity and tradition as a means of reclaiming the nation. The book also examines how neoliberalism, through its recourse to discourses of meritocracy, entrepreneurial self and individual will, alongside its exaltation of a 'points-system' approach to the ills of immigration, engineers its own unique rendition of the nationalist crisis. There are a number of important themes through which the process of liberal nationalism can be documented - what Arun Kundnani captured, simply and concisely, as the entrenchment of 'values racism'. These include the 'faux-feminist' demonisation of Muslims.
Anthropology after Gluckman places the intimate circle around Max Gluckman, his Manchester School, in the vanguard of modern social anthropology. The book discloses the School’s intense, argument-rich collaborations, developing beyond an original focus in south and central Africa. Where outsiders have seen dominating leadership by Gluckman, a common stock of problems, and much about conflict, Richard Werbner highlights how insiders were drawn to explore many new frontiers in fieldwork and in-depth, reflexive ethnography, because they themselves, in class and gender, ethnicity and national origins, were remarkably inclusive. Characteristically different anthropologists, their careers met the challenges of being a public intellectual, an international celebrity, an institutional good citizen, a social and political activist, an advocate of legal justice. Their living legacies are shown, for the first time, through interlinked social biography and intellectual history to reach broadly across politics, law, ritual, semiotics, development studies, comparative urbanism, social network analysis and mathematical sociology. Innovation – in research methods and techniques, in documenting people’s changing praxis and social relations, in comparative analysis and a destabilizing strategy of re-analysis within ethnography – became the School’s hallmark. Much of this exploration confronted troubling times in Africa, colonial and postcolonial, which put the anthropologists and their anthropological knowledge at risk. The resurgence of debate about decolonization makes the accounts of fierce, End of Empire argument and recent postcolonial anthropology all the more topical. The lessons, even in activism, for social scientists, teachers as well as graduate and undergraduate students are compelling for our own troubled times.
early 1990s that they both led secret private lives not in keeping with their clerical callings caused convulsions in Irish society. This was followed seemingly relentlessly with revelations in relation to clergy and religious and the sexual abuse of children in parishes and in religious-run institutions over the years. This led to several State-commissioned investigations and reports, one of which was the report on the diocese of Cloyne, published in 2011. Its findings were damning, and the Bishop of Cloyne, John 39 Revisiting the faith of our fathers Magee
, English-speaking Canada, Australia and New Zealand were all shaped by Irish episcopal appointments and the large number of immigrant Irish priests and nuns (Gilley, 1984). For example, of the sixty-nine bishops in the USA in 1886, thirty five were Irish-born or of Irish ancestry, so that the Irish, because they spoke English, ‘monopolized the right to define the church in American terms’ (Shannon, 1963: 136). The work of Irish Catholic clergy and religious in ministry and establishing schools in North America and Australia also promoted Irish culture and identity within
activity of the Protestant missions, particularly notable from the nineteenth century onward, also played a crucial role in the successive transformations of the Coptic Church. Rivalry stimulated the modernisation plans promoted by the secular elites and subsequently by the Coptic clergy. Following a common pattern, the Church borrowed many elements from these competitors that were likely to pull worshippers
105 6 The poetry of accumulation: Irish-American fables of resistance Eamonn Wall Writing on Eiléan Ni Chuilleanáin’s poetry, Andrew J. Auge, in a devastating piece of reportage, describes the recent change that has taken place in the reputation and role of Irish Catholic Church: ‘by the turn of the millennium, the once imposing edifice of Irish Catholicism appeared increasingly derelict’ (Auge 2013: 145). Given all we have learned from reports into how the Church has dealt with abuses committed by its clergy and cover-ups initiated by its hierarchy, it
sent Whitaker a list of names of those who might represent the social side on the Institute’s Council that corresponded exactly with the eventual outcome. The list was drawn up in the light of George O’Brien’s concern that ‘any vacancies might lead to somebody being “foisted” on us at the General Meeting’. Concerned to balance different disciplines and different institutions he had been ‘forced to ignore [J. J.] McElligott’s 185 Social research and state planning 185 point of view about the clergy since they predominate in the Social Sciences in the N