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Each age has used the debate about the English Reformation in its own way and for its own ends. This book is about the changing nature of the debate on the English Reformation, and is a study of Reformation historiography. It focuses the historiography of the Reformation as seen through the eyes of men who were contemporaries of the English Reformation, and examines the work of certain later writers from Thomas Fuller to John Strype. The book discusses the history of the sixteenth-century Reformation as written by modernist professional historians of the later nineteenth, twentieth and twenty-first centuries. All through the Tudor times the tide of Reformation ebbed and flowed as the monarch willed. The book sets out modern debates concerning the role of Henry VIII, or his ministers, the Reformation and the people of England, and the relative strength of Protestantism or Catholicism. Catholics and Protestants alike openly used the historical past to support their contemporary political arguments. Additionally, the nature of religious identities, and the changes which occurred in the Church of England as a result of the Reformation are also explained. The history of the Reformation in the 1990s and 2000s has to be viewed within the context of research assessment and peer review. The book shows how persistent the threat of postmodernist theory is to the discipline of history, even as leading academic authorities on the Reformation have rejected it out of hand.

Religion and gender in England , 1830–85

This interdisciplinary study of competing representations of the Virgin Mary examines how anxieties about religious and gender identities intersected to create public controversies that, whilst ostensibly about theology and liturgy, were also attempts to define the role and nature of women. Drawing on a variety of sources, this book seeks to revise understanding of the Victorian religious landscape, both retrieving Catholics from the cultural margins to which they are usually relegated, and calling for a reassessment of the Protestant attitude to the feminine ideal.

Recent studies of the Irish and the Scots in New Zealand have pointed to the prevalence of social networks for migrants. This book argues that discrimination, even when experienced, was not a precondition for the ethnic consciousness felt by and ascribed to the Irish and Scots in New Zealand. Rather, most aspects of their ethnic identities were positively constructed and articulated. It contends that overarching narratives of exile had little significance in the development of Irish and Scottish ethnic identities in New Zealand. The book looks at the ways in which Irish and Scottish migrants and their sense of Irishness and Scottishness been examined in studies of the diaspora. A sense of being Irish or Scottish is explored, along with identifications such as Highlander, Lowlander, Northern Irish, and Southern Irish, Britishness; New Zealand identities are also considered. The book highlights the range of sources from which we can obtain some insight into the use of and attitudes towards the Irish and Scottish languages and accents in New Zealand. A range of elements including music, festivals, food and drink, and dress is considered to examine the material tokens of Irish and Scottish ethnicity. Religious and political identities were also important aspects of Scottishness and Irishness. A range of national characteristics is examined among the migrants and their descendants in the nineteenth and twentieth centuries. Views of New Zealand and its indigenous Maori population are further ways in which Irish and Scottish migrants conveyed aspects of their identities.

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. 3 Current debates thus emphasize the role of religion as a mechanism for both perpetuating and ameliorating social divisions in post-conflict societies. Using this debate as a starting point, this chapter focuses on religious identity in Northern Ireland and examines the nature and extent of religious conviction as well as its role in perpetuating communal division. The first section outlines

in Conflict to peace
Theories, concepts and new perspectives

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.

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religious activists and links the services they performed to their religious identity. Their religious beliefs and practices were at the core of their existence and integral to their working lives. As missionaries, they were builders of the Roman Catholic Church and were a key factor in the extension of religious devotion and the consolidation 17 Report on the Visitation of Females at their Own Homes in the City of Westminster (1854), p. 3. 18 Catherine Hall, ‘The Early Formation of Victorian Domestic Ideology’, in Sandra Burman, ed., Fit Work for Women (London: Croom

in Contested identities
Ireland’s constitutional politics of school choice

discourse in this field has vaguely echoed the ‘communitarian’ assault on liberal political philosophy. Communitarians have criticised liberals for constructing rights theories based on an excessively abstract conception of the ‘self’, detached from the various identities, experiences and commitments that shape individual identity. For Walzer, the liberal self is ‘liberated from all connection [or] common values’ (2007: 98); or for Sandel (1998), ‘unencumbered’ by deeply constitutive identities. Religious identity, they argue, cannot be understood simply as an exercise of

in Tolerance and diversity in Ireland, North and South
Irish migrants negotiating religious identity in Britain

M&H 03_Tonra 01 08/04/2014 07:15 Page 55 3 Exploring religion as a bright and blurry boundary: Irish migrants negotiating religious identity in Britain Louise Ryan We were very holy in those days. (Dympna, nurse, migrated 1950s) I used to go to church every morning, I was holy in those days, to the Brompton Oratory. (Fiona, nurse, migrated 1950s) This chapter uses the sociological concept of boundaries to explore the processes through which migrants may be included in or excluded from national, ethnic and religious collectivities. In so doing, the discussion

in Women and Irish diaspora identities
Persia, masculinity, and conversion in early seventeenth-century travel writing and drama

culture. The study of conversion between Christianity and Islam has occupied scholars interested in how religious identity was constructed in post-Reformation Europe, as well as those looking in particular at the relationship between the two religions. 2 The function of gender identity in relation to conversion has often been involved in these discussions

in Conversions
Gender and conversion in the early modern Mediterranean

Catholicism resulted not ‘in a clear, new religious identity, but in ambivalence and tension’ as she attempted to straddle both religious worlds. 55 As this rapid survey suggests, many women converted in response to domestic and familial situations. Indeed, Natalie Rothman has argued that women often believed that ‘the continuity of their social role as care givers (domestic slaves

in Conversions