Chapter 3 explains how the juvenile justice system became visible in Ireland. It highlights how the ‘problem’ of the juvenile delinquent emerged in the mid-nineteenth century. Both the problem of delinquency and its government are framed within various official reports by means of statistics. In addition, a new system of governing the delinquent population emerged in the form of the reformatory and later the industrial school and these regulatory sites supplemented existing sites such as the workhouse and the prison. From a governmentality perspective, the growth in bio-political knowledge surrounding the child results in the greater classification of delinquency and also results in a more refined calibration of the system itself. Although legislation providing for the borstal system and probation were later enacted, these initiatives never challenged the dominance of the reformatory and industrial school system and it was to be the early 1970s before this model began to be replaced. Around this time we see the emergence of a range of regulatory sites located within the ‘community’. The juvenile justice system has since become less visible but more pervasive within a myriad of governmental spaces within the community.

Chapter 6 examines the specific forms of childhood identity that are employed to govern young people within the Irish juvenile justice system. This chapter does not attempt a narrative history of ‘childhood identity’ but rather seeks to unsettle the various regimes of subjectification to which the concept of identity is linked. With this in mind, ‘identity’ is examined in terms of its function as a regulatory ideal rather than trying to construct a historical narrative of the subject. It is within this context that the chapter looks at the most prominent forms of identity that are employed to govern within the ‘youth justice’ space. Various forms of identity, such as the ‘delinquent’, the ‘reformable child’, the ‘psychological child’, the ‘at risk child’ and the ‘child as a bearer of rights’, are examined. These forms of identity are not employed in isolation but often complement each other in the process of governing the offender and potential offender.

Reggae music and the Rastafari movement transmit a memory of slavery and a memory of Africa that can be characterised as diasporic, in relation to an original center as much as to the shared experience which followed a founding event: the forced exile provoked by the slave trade. This collective memory is reinforced by a strong identification with the history of the Bible, especially the story of the Twelve Tribes of Israel: a people without a land, and gods in exile who ‘are not dead’ but participate in the transmission of a memory that is alive and in the construction of a collective identity. For the rastas, the members of the African diaspora, exiled across the ocean, are the descendants of the biblical Twelve Tribes of Israel. The Rastafari movement transmits a religious memory as well as a religious construction of the origin. Within reggae lyrics are found three types of ‘Psalm borrowings’: simple references to the original Psalm, adaptations and literal quotations that conform to the original. Psalm 23 is among the most referenced psalms in reggae music.

This chapter presents a conceptual analysis of social class, radical education and the role of children’s education in social change. First, it argues that the move towards understanding social inequality through the terminology of ‘disadvantage’ and ‘exclusion’ fundamentally delimits the analysis of social power. In response, this chapter develops a reflexive understanding of social class, which can attend to the inter-related dynamics of gender and race inequality and oppression. Second, bringing together analyses of critical social theory with the social history of radical education, Gerrard sets out a general orientation to mobilising the concept of emancipation for radical education. Finally, drawing upon Gramsci’s notion of counter-hegemony, this chapter considers Nancy Frasers’ conception of counter-publics as a possible means to understand the relationship of children’s education to radical social change.

This chapter describes the Irish Catholic Church as both a bureaucratic hierarchal institution and transnational network that promotes migrant integration and welfare via 'network-making power'. It begins by discussing the complex negotiation of national and transnational frames of reference within the Catholic Church and how these dynamics are configured with reference to church teaching on ministry to migrants. The chapter also describes the Irish Catholic Church, first, as a sending and secondly, as a receiving church. It explains the role of the church as a key civil society actor in shaping the meanings of immigration, especially with regard to 'vulnerable' migrants. The chapter concludes with a discussion of the church's network-making power in shaping meanings of and responses to (em/im)migration through its own transnational network but also as a node in a wider network organized around the goal of migrant integration.

This chapter examines media and communication practices in terms of a broader conception of network capital, whereby mediated resources are deployed in negotiating co-presence relationally between different significant locations. Even in the digital age, the satellite dish remains emblematic of transnational media use, and also symbolic of degrees of integration and orientation to the 'host' society. For some respondents, Polish satellite services such as Cyfra+ held strong class connotations, and featured as markers of negative distinction, that is, of immigrants who were not making an effort to 'integrate'. Assessments of, and involvement in, transnational media are every bit as reflective and ambivalent as those expressed in relation to the Irish, national media sphere. Both Poles and Chinese participants were critical of 'official' and 'commercial' media discourses in transnational media and both sought alternatives in unofficial and personal communicative networks.

This chapter focuses on historical popular cultural representations of emigrant women vis-à-vis the experiences of immigrant women in more contemporary Ireland. It examines the intersections across the experiences of nominally different categories of migrant women in Ireland, and in keeping with the political intent of countertopographies. The chapter provides a brief overview of dominant trends and approaches to migration research in Ireland. It outlines key elements of Cindi Katz's project. The chapter highlights the relations between interview accounts and global processes that shape migration and migrants' experiences. It offers insight into the intersections between migrants' experiences in Ireland and abstract processes that reproduce migrant strivings and compel migrant mobility in a global world. In the face of these experiences, a common response to questions about future plans prompted migrants to talk about a sense of insecurity, the impermanence of their stay in Ireland and the possibility of moving elsewhere.

This chapter focuses on the concepts of identity and place as expressed through a discussion of asylum seekers' sense of belonging and non-belonging as they await a decision on their refugee application. It is based on a six-year longitudinal anthropological ethnographic study of the asylum process and the experiences of asylum seekers in the direct provision accommodation centres. The chapter outlines who are the asylum seekers coming to Ireland, keeping in mind the issues of belonging and non-belonging. The context of their belonging/non-belonging is the system of the direct provision accommodation centres. The chapter presents the top-down perspective of how the state controls asylum seekers' lives in the centres by exploring the daily interactions and rules governing their space, time and cultural activities. It shows how asylum seekers navigate the asylum process in Ireland by maintaining and practising some aspects of their home culture.