Dáil Éireann continued to function despite being suppressed by the British authorities, and maintained its claim to be the only legitimate State in Ireland. The experience of those men and women who made the Dáil function as a government from the assembly of the first Dáil to the surrender of the Dublin Castle is then addressed. The new civil service of north and south in Ireland would have to be carved out of the existing Irish administration through partition. It is noted that the partition of the civil service could only be done by that committee and that, therefore, in the absence of a representative of the southern government, it could not be established. The Civil Service Committee decided to move outside the strict letter of the 1920 Act and invite applications from any civil servant serving in Ireland, whether in an Irish or an imperial department.

This chapter comprises an introduction to Lady Mary Carey's manuscript writings, selected reading, and the edited text of her ‘Meditations and poetry’ (1647-57). Carey's manuscripts were possibly circulated as an example of pious parliamentarianism. Extracts included are from her conversion narrative/mother's legacy titled ‘A Dialogue betwixt the Soul, and the Body’ (1647), elegies by Carey and her husband on the death of their son Robert (1650), Carey's elegy on the death of her son Peregrine (1652), meditations (c. 1657), and her most well-known poem, ‘Upon the Sight of my abortive Birth the 31st of December 1657’ which describes an early miscarriage. Her writings express desperation at her sufferings, struggling to interpret God's providence in her illnesses and the loss of five children, but conclude that bodily suffering is ultimately a sign of God's love.

The nature of the Irish state was shaped by its political culture and a specific economic context which facilitated intermittent, but notable instances of corruption. This chapter presents the main features of corruption in the twentieth century and that of Ireland in the new century. It examines three variables: Irish party system, Irish political culture and Irish media, which facilitated discretionary political decision-making. The Irish party system has been characterised by stability and hegemony and has witnessed extended periods when the same political party experienced longevity in power. The logic of Irish public opinion prescribed that Fianna Fáil deserved high political office, but only if the Progressive Democrats (PDs) exercised the role of ethical watchdog. Apart from the influence of the Irish version of Catholicism on Irish political culture, researchers have pointed to a positive correlation between hierarchical forms of religion, such as Catholicism and Eastern Orthodox and corruption.

The same meeting of the MJRC on 6 December 1938 to which Arthur Kershaw had been invited to outline his plans for a hostel in south Manchester was attended by another group of friends, this one led by Eli Fox, with proposals for the creation of a hostel to the north of the city. They had links to Chief Rabbi's Religious Emergency Council which was the organisational base for the ‘manifold activities’ of the ‘inspired idealist’ and maverick British orthodox rabbi, Dr Solomon Schonfeld. Whether by design or by the chance circumstances of their origins, the two hostels created came to represent the two poles of Manchester orthodox observance.

This chapter explains the historical notion of the self in relation to Herculine Barbin's autobiographic text. It specifically investigates the memoirs of Barbin in order to elaborate on the problem of the (absence of) the sexed self. The content of Barbin's writing might not have linked sex to a modern sense of self, but its form certainly opened a passageway to a more personalized understanding of sex. Barbin considered his feelings as a young man for young women to be natural. It shows Barbin's moral doubts because he felt himself to betray her environment, and moral disruption of all his previous social relations tormented his conscience. It is concluded that sex is a social, economic and moral position in Barbin's autobiographic writing. Barbin's text created the first truly ‘humanitarian narrative’ about the troubles of an ambiguous sex.

This chapter gives an analytic account of the legal development of EU citizenship from the 1970s onwards and its formal incorporation as a status, with attached ‘citizens’ rights’, in the Maastricht Treaty (TEU, 1992), and provides a selective critical review of the theoretical debates its codification provoked. The principal problem is to provide a coherent account of citizenship in which EU identity can co-exist alongside, rather than supplanting, national identity, and in which EU citizens can own their common political output while maintaining the conditions of pluralism and diversity. The book’s approach to these debates in relation to those of other commentators including Bellamy and Castiglione, Habermas, Kostakopolou, Shaw, and Wiener is outlined. The chapter indicates we need to move the idea of citizenship away from both belonging and privilege and toward the political capacity to define and reformulate the capacity of lives lived, in a community of agents: citizenship is about political organisation rather than social organisation, about agency rather than identity or club goods. Given that, the important issues for the EU are whether its institutional arrangements support citizenship as political agency, and whether underlying social contexts can support the exercise of such a citizenship.

A cross early modern Europe the development of the technology of print created the possibility of significant social transformations. In the course of the sixteenth century English and Anglo-Irish commentators on, and analysts of, the Irish world came into increasing contact with those parts of Ireland outside the pale. The process of drawing Ireland into a wider textual work was much accelerated by the process of colonisation from the late sixteenth century and especially after 1603. Thus in the course of the late sixteenth and seventeenth centuries both Gaelic Ireland and Anglo-Irish Ireland were drawn increasingly into a dominant textual culture. During the early modern period the social boundaries which surrounded the act of writing shifted. Changing social relationships, particularly those controlled by the legal framework, shifted the boundaries which determined what should be written down and what should be remembered.

A considerable mystique has gathered around the notion of the image in poetry, but the idea of the image is not in itself complex. A basic definition of the poetic image would be that it is an evoked object which is used to suggest an idea. In his book How to Read a Poem, Terry Eagleton considers the famous image which opens 'The Love Song of J. Alfred Prufrock', the first poem in T. S. Eliot's first collection, Prufrock and Other Observations of 1917. Eagleton sees this image as typifying the impact of modernism. Thomas Wyatt was the first English poet to make extensive use of the sonnet form, which he had encountered as a youthful aristocratic traveller in Italy. All the images in Wyatt's poem are readily comprehensible because they keep the object and the idea so rigorously separate.

This chapter discusses the link between Edward Palmer Thompson and Louis Althusser in the minds of leftists. Although Althusser himself never replied publically to Thompson's volley, his status as an enemy combatant was never really questioned. After World War Two, Althusser had become a tutor at the Ecole Normale; Thompson would spend seventeen years as a Workers Education Association tutor in Yorkshire. Neither was closely involved in the concerns and campaigns of organised labour. Thompson and Althusser welcomed Leszek Kolakowski's denunciation of Stalin in 1956, but were suspicious of ‘official’ de-Stalinisation. Thompson shared Althusser's antipathy to the economism of Stalinism and the teleology of Hegel, but he tended to associate both errors with the very scientism and vanguardism that Althusser demanded. Like Althusser, Thompson developed a conception of Marxism and a political strategy that was rooted in the history of his own country.

This chapter introduces summary offences, sometimes referred to as ‘simple offences’, or matters laid ‘on complaint’. In Chapter 2, we observed how criminal matters are determined in different ways, including jury trials, before a magistrate sitting alone, and infringement notices. We also observed that summary matters carry with them a spectrum of penalties, ranging from (limited) terms of imprisonment, fines, and administrative sanctions. Here, we move to a consideration of actual offence provisions.The term ‘summary offence’ is a reference to the procedure through which an offence is determined. Matters that are ‘disposed of summarily’ are processed in a Local or Magistrate’s Court by a Magistrate sitting alone in the absence of a jury. We begin this chapter by considering the nature of summary offences, before turning to explore the concept of public peace and its associated relationship with procedure and powers. We then consider the major categories of summary offences relating to public order, before concluding with traffic offences.

A poetry reader can develop the kind of intimacy with authors that brings a sense of confidence and purpose, by adopting a smallish personal 'stable' of writers whose work is followed in the long-term way. This seems to be the best way of maturing and gaining pleasure as a poetry reader, or acquiring the necessary depth as a scholar or critic, if that is their aspiration or their on-going enterprise. A second way of achieving this goal is to keep a log-book or diary (or their electronic equivalents) of their reading in which they 'talk back' to the poets whose work they have adopted. Thirdly, an additional layer should be added to their 'stable', consisting of a couple of the best-known contemporary or historical poets, on whom there is a large or growing body of critical writing.

For the poet who had risen to prominence as the major panegyrist of restored Stuart power, King Charles II's death inevitably prompted reflections on the origins of the dynasty and on its future. The longest verse panegyric written by John Dryden, Threnodia Augustalis, dwells mostly on Charles's death and legacy. King James II held his first meeting with the Privy Council, one day after Charles's death. He addressed all the members, assuring them that, contrary to popular opinion, he would protect the Church of England. In 1685 two poems by Quaker leader William Penn, were printed, one on the death of Charles II and the other on the coronation of James and Mary of Modena. In 1685 Aphra Behn wrote poems on Charles II's death and James's coronation.