Roman Catholic women's congregations are an enigma of nineteenth century social history. Over 10,000 women, establishing and managing significant Catholic educational, health care and social welfare institutions in England and Wales, have virtually disappeared from history. In nineteenth-century England, representations of women religious were ambiguous and contested from both within and without the convent. This book places women religious in the centre of nineteenth-century social history and reveals how religious activism shaped the identity of Catholic women religious. It is devoted to evolution of religious life and the early monastic life of the women. Catholic women were not pushed into becoming women religious. On the basis of their available options, they chose a path that best suited their personal, spiritual, economic and vocational needs. The postulancy and novitiate period formed a rite of passage that tested the vocation of each aspirant. The book explores the religious activism of women religious through their missionary identity and professional identity. The labour of these women was linked to their role as evangelisers. The book deals with the development of a congregation's corporate identity which brought together a disparate group of women under the banner of religious life. It looks specifically at class and ethnicity and the women who entered religious life, and identifies the source of authority for the congregation and the individual sister.
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.
This book examines the formation of colonial social identities inside the institutions for the insane in Australia and New Zealand. Taking a large sample of patient records, the book pays particular attention to gender, ethnicity and class as categories of analysis. The book reminds us of the varied journeys of immigrants to the colonies: and of how and where they stopped, for different reasons, inside the social institutions of the period. It is about their stories of mobility, how these were told and produced inside institutions for the insane, and how, in the telling, colonial identities were asserted and formed. Having engaged with the structural imperatives of ‘Empire’ and with the varied imperial meanings of gender, sexuality and medicine, historians have considered the movements of travellers, migrants, military bodies and medical personnel, and ‘transnational lives’. This book examines an empire-wide discourse of ‘madness’ as part of this inquiry. (148)
France has an established reputation as a country of immigration and has received numerous waves of immigrants from the nineteenth century onwards. This book aims to focus on one of these immigrant groups or, rather, on the French-born descendants of North African immigrants of Muslim origin. It looks at three levels of discourse relating to North African immigrants and their descendants. First, the increasingly politicised issue of immigration in France since the 1980s can be seen as just one level of discourse concerning North African immigrants and their descendants. A second level of discourse can be found in the intellectual debates of the last twenty-five years, which have often taken on a rather ideological character. One of the central ideas underpinning the book is the notion of a disjuncture between the main preoccupations of the public and intellectual debates and the experiences of the people concerned. Therefore, by studying the construction of identity among young people of North African origin, the book aims to concentrate on the register of experience. That is, by adopting an empirical or a 'bottom-up' approach, the apparent disjuncture between the various discourses about young people of North African origin and their experiences can be addressed. The views expressed by the young people themselves can be regarded as the third layer of 'discourse' to be examined in the book.
Identity is contingent and dynamic, constituting and reconstituting subjects with political effects. This book explores the implications of Protestant and 'British' incursions for the development of Irish Catholic identity as preserved in Irish language texts from the early modern period until the end of Stuart pretensions. Questions of citizenship, belonging, migration, conflict, security, peace and subjectivity are examined through social construction, post-colonialism, and gendered lenses from an interdisciplinary perspective. The book explains the issue of cultural Catholicism in the later middle ages, by way of devotional cults and practices. It examines Catholic unionism vis-a-vis Victorian politics, military and imperial service, the crown, and the position of the Catholic Church with relation to the structures of the state in Ireland. In particular the North American experience and especially the importance of the USA for consolidating a particular interpretation of Irish Catholic nationalist identity, is explored. Children studied in English Catholic public schools like Stonyhurst and Downside where the establishment Irish Catholics and rising mercantile classes sought to have the characteristics of the Catholic gentleman instilled in their progeny. The book sets out to detect the voices of those Catholic women who managed to make themselves heard by a wider audience than family and friends in Ireland in the years between the Act of Union of 1800 and independence/partition. It considers what devotional interests both Gaelic Irish and Anglo-Norman actually shared in common as part of a wider late medieval Catholic culture.
This book presents the rich fabric of language, clothing, food, and architecture which forms the diverse religious, political, cultural and ethnic identities of humanity. The colour of a scarf, the accent of a conversation, can unite people or divide them, and the smallest detail can play its part in signalling who are allies and who are enemies, as much for elites as for citizens in a democracy. Human identity is neither rigidly determined nor unpredictable and spontaneous, but between those two extremes is the forum on which the public life of humanity is generated. After a century in which an assumption was held across the ideological spectrum from left to right and from Marxists to economic individualists that the rational pursuit of material gain underlay social and political activity, the fundamental importance of the cultivation and preservation of identity is re-emerging across the whole spectrum of politics in which Britain is one example only. Yet while identity is the dimension in which public life is conducted, it is inherently paradoxical: on the one hand people cultivate their identity by association with a group, or religion, or nation, whilst on the other hand they distinguish themselves from their associates within those groups by presenting an intensified or purer form of the qualities which otherwise unite them. So identity simultaneously generates equality and inequality, between identification by association, and identity by exclusion and differentiation; it is both the engine of public life, and the cause of its confusion and conflict. This Open Access edition was funded by London School of Economics and Political Science.
Civic identity and public space, focussing on Belfast, and bringing together the
work of a historian and two social scientists, offers a new perspective on the
sometimes lethal conflicts over parades, flags and other issues that continue to
disrupt political life in Northern Ireland. The first part of the book shows how
these disputes had their origins in the changes that took place during the
nineteenth century in the character of urban living, creating new forms of
public space whose regulation was from the start a matter of contention and
debate. Later chapters show how the establishment of a new Northern Ireland
state, with Belfast as its capital, saw unionism and Protestantism achieve a
near-complete monopoly of public space. In more recent decades, this monopoly
has broken down, partly as a result of political violence, but also through the
influence of new ideas of human rights and of a more positive vision of
political and cultural diversity. Today policy makers and politicians struggle
to devise a strategy for the management of public space in a divided city, while
endeavouring to promote a new sense of civic identity that will transcend
long-standing political and sectarian divisions.
Through a study of the British Empire's largest women's patriotic organisation, formed in 1900 and still in existence, this book examines the relationship between female imperialism and national identity. It throws light on women's involvement in imperialism; on the history of ‘conservative’ women's organisations; on women's interventions in debates concerning citizenship and national identity; and on the history of women in white settler societies. After placing the Imperial Order Daughters of the Empire (IODE) in the context of recent scholarly work in Canadian, gender and imperial history, and post-colonial theory, the book follows the IODE's history through the twentieth century. Chapters focus upon the IODE's attempts to create a British Canada through its maternal feminist work in education, health, welfare and citizenship. In addition, the book reflects on the IODE's responses to threats to Anglo-Canadian hegemony posed by immigration, World Wars and Communism, and examines the complex relationship between imperial loyalty and settler nationalism. Tracing the organisation into the postcolonial era, where previous imperial ideas are outmoded, it considers the transformation from patriotism to charity, and the turn to colonisation at home in the Canadian North.
Bringing together leading authorities on Irish women and migration, this book offers a significant reassessment of the place of women in the Irish diaspora. It demonstrates the important role played by women in the construction of Irish diasporic identities, comparing Irish women's experience in Britain, Canada , New Zealand and the United States. The book considers how the Catholic Church could be a focal point for women's Irish identity in Britain. It examines how members of the Ladies' Orange Benevolent Association (LOBA) maintained a sense of Irish Protestant identity, focused on their associational life in female Orange lodges. The book offers a lens on Irish society, and on countries where they settled, and considerable scope for comparative analysis of the impact of different cultures and societies on women's lives. It reviews key debates in Transnational Studies (TS) and Diaspora Studies (DS) before discussing the particular contribution of DS in framing 1990s study of migrant and non-migrant Irish women. Feminist and queer theory scholarship in Irish DS has begun to address the gender and sexual politics of diaspora by attending to the dynamics of boundary expansion, queering and dissolution. The book suggests that religion can be both a 'bright' and a 'blurry' boundary, while examining how religious identities intersect with ethnicity and gender. It also includes the significance of the categories of gender and generation, and their intersection with ethnicity in the context of the official London St Patrick's Day Festival.
Chapters 4–6 have shown how the young people of North African
origin who participated in the ﬁeld research constructed some of their
experiences and practices according to individual–universalist values
whereas other areas of their lives tended to be constructed with reference to a cultural or socio-economic (or spatial) community. This
chapter will focus on the subjectivity of the interviewees. Do they manage to articulate contending aspects of their identity? Do they oscillate
between individualist representations and more