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Open Access (free)
Sarah Roddy

and religious change – and aims to provide fresh insight into both. There is a reasonable popular assumption that Irish emigration on a significant scale began only in the nineteenth century. Many regard the Great Famine as Ireland’s mass migration ‘year zero’, while others might be aware that the economic slump after the end of the Napoleonic wars in 1815 prompted consistent outward movement. Although there is some truth to both points, emigration from Ireland before 1815 was by no means negligible, and each of the three major churches in Ireland consequently had

in Population, providence and empire
John Donne, George Chapman and the senses of night in the 1590s
Susan Wiseman

God and light with the ‘peace’ of evening. The emergence of a labouring day and religious change are, it seems, marked together in the very texts of the church as the Book of Common Prayer formalizes ‘Morning’ and ‘Evening’ prayer. The day marked by morning and evening prayer represents a dedication of temporal and sensory being clearly as forceful as Corbin’s points of conflict, and every bit as complex in terms of the questions its suggests about change driven ‘top down’ or ‘bottom up’. These markers of time and light bring with them questions of sleep and labour

in The senses in early modern England, 1558–1660
Richard Suggett

in some ways an exaggerated version of the fugitive existence of the vagabond–minstrel.51 Minstrels were wanderers and therefore people with news, and probably disseminators of rumour and sometimes of prophecy. But it would be forcing the evidence to argue that minstrels were seditious in a consistent political sense. The poets’ generally pragmatic attitude to the religious changes of the sixteenth century after the Edwardian Reformation is particularly instructive. The transition to Protestantism involved a fundamental adjustment for the poets, and included the

in The spoken word
Neil Macmaster

personal status law, but the depth and nature of the split in the Gaullist ranks is telling of the extreme difficulty of initiating radical socio-legal and religious change in a time of armed conflict. De Gaulle, in line with the Constantine Plan, was determined to push through a rapid modernisation of the Algerian economy and institutions, and, in his decision to accelerate a radical reform of Muslim law against conservative opposition, shared more with the position of Salan and the ‘revolutionary’ generals of ‘13 May’ on emancipation than he did the reservations of his

in Burning the veil