Prevalence of Adverse Childhood Experiences in a University Population: Associations with Use of Social Services

This paper is part of a series published by the Multiple Adverse Childhood Experiences research group based at QUB. First-year undergraduates took part in an online survey, self-reporting on Adverse Childhood Experiences (ACE) and measures of social service contact. The 10-item ACE questionnaire measures abuse, neglect and household dysfunction (current sample ?????????The study achieved a response rate of 18.6%. (N=765; 552 (72.7%) females and 212 (27.2%) males; 21.8% reporting having been educated at a ‘Protestant’ school, 42% reporting having been educated at a ‘Catholic’ school and 20.4% reporting previous school religious affiliation as ‘other’). Despite obvious non-response bias, ACE scores for this student population are comparable with college-educated populations in the US. Current respondents with previous social service contact are over twenty three times more likely than peers to have experienced multiple adversities. Findings support the hypothesis that social service contact, alone, acts as a proxy indicator for the presence of multiple adverse childhood experiences, with no significant elevation in ACE scores for those going through court proceedings or subject to child protection registration. This study supports current concerns by policy makers to target those children experiencing multiple adversities.

Improvising (Il)legality: Justice and the Irish Diaspora, NYC, 1930-32

The Seabury Commission, 1930-32, probed allegations of corruption made against, amongst others, the Irish-American Mayor of New York City, James J. ‘Jimmy’ Walker, and the Irish-dominated Tammany Hall, the Democratic political machine that had supported Walker. Taking the Seabury inquiry as its focus, this article explores these allegations from the perspective of Critical Studies in Improvisation (C.S.I.) fused with postcolonial critique. Improvisation, in accordance with C.S.I. principles, is not a lawless or extempore event; it is, instead, lawful, or full of law. The laws of improvisation may appear impenetrable to those unfamiliar with the practice. However, when read through a hibernocentric postcolonial perspective, their meaning and form become more understandable. As will be argued in this article, diasporic communities are inherently improvisatory; that is, they utilise improvisational techniques to help adapt and respond to new situations and social contexts. To be queried is whether the law and politics practiced by Tammany and Walker, taken together, constituted a markedly Irish approach to justice, one that entailed not scripted or planned illegality, as was alleged by Judge Seabury, but improvisations on Anglo-Protestant law as a response to the displacement of and discrimination against the Irish Diaspora in early twentieth century America.

Coelum non animum muto? Milton's Neo-Latin Poetry and Catholic Italy

Milton’s Elegiarum Liber, the first half of his Poemata published in Poems of Mr John Milton Both English and Latin (1645), concludes with a series of eight Latin epigrams: five bitterly anti-Catholic pieces on the failed Gunpowder Plot of 1605, followed by three encomiastic poems hymning the praises of an Italian soprano, Leonora Baroni, singing in Catholic Rome. The disparity in terms of subject matter and tone is self-evident yet surprising in an epigrammatic series that runs sequentially. Whereas the gunpowder epigrams denigrate Rome, the Leonora epigrams present the city as a cultured hub of inclusivity, the welcome host of a Neapolitan soprano. In providing the setting for a human song that both enthrals its audience and attests to the presence of a divine power, Rome now epitomizes something other than brute idolatry, clerical habit or doctrine. And for the poet this facilitates an interrogation of theological (especially Catholic) doctrines. Coelum non animum muto, dum trans mare curro wrote the homeward-bound Milton in the autograph book of Camillo Cardoini at Geneva on 10 June 1639. But that this was an animus that could indeed acclimatize to religious and cultural difference is suggested by the Latin poems which Milton “patch [ed] up” in the course of his Italian journey. Central to that acclimatisation, as this chapter argues, is Milton’s quasi-Catholic self-fashioning. Thus Mansus offers a poetic autobiography of sorts, a self-inscribed vita coloured by intertextually kaleidoscopic links with two Catholic poets of Renaissance Italy and their patron; Ad Leonoram 1 both invokes and interrogates Catholic doctrine before a Catholic audience only to view the whole through the lens of a neo-Platonic hermeticism that may refreshingly transcend religious difference. Finally, Epitaphium Damonis, composed upon Milton’s return home, seems to highlight the potential interconnectedness of Protestant England and Catholic Italy, through the Anglo-Italian identity of its deceased subject, and through a pseudo-monasticism suggested by the poem’s possible engagement with the hagiography of a Catholic Saint. Perhaps continental travel and the physical encounter with the symbols, personages and institutions of the other have engendered in the Milton of the Italian journey a tolerance or, more accurately, the manipulation of a seeming tolerance to serve poetic and cultural ends.


First reviewer:
Haan: a fine piece by the senior neo-Latinist in Milton studies.

Second reviewer:
Chapter 7 is ... a high-spot of the collection. Its argument that in his Latin poetry Milton’s is a ‘quasi-Catholic self-fashioning’ stressing ‘the potential interconnectedness of Protestant England and Catholic Italy’ is striking and is advanced with learning, clarity and insight. Its sensitive exploration of the paradox of Milton’s coupling of humanistically complimentary and tolerant address to Roman Catholic friends with fiercely Protestant partisanship demonstrates that there is much greater complexity to his poetic persona than the self-construction and self-presentation of the later works would suggest. The essay is always adroit and sure-footed, often critically acute and illuminating (as, for example, in its discussion of the adjective and adverb mollis and molliter in Mansus, or in the identification in n. 99 of hitherto unnoticed Virgilian echoes). It has the added merits of being very well written, precise and apt in its citation of evidence, and absolutely central to the concerns of the volume.

The Church of Scotland and the English apocalyptic imagination, 1630-1650

This article explores the evolution of the eschatological identity of the Church of Scotland within the framework of English puritan apocalyptic thought in the period 1630–50. From the beginnings of reformation, English protestant theologians constructed an elaborate series of readings of Biblical apocalyptic texts through which they attempted to understand contemporary events. By the 1630s, English puritan exegetes had begun to identify within the Biblical text a distinctive role for Scottish Presbyterianism. The Scottish church, which, in the opinion of many English puritans, moved towards a more rigorously reformed ecclesiology as the 1630s progressed, was identified as a harbinger of the millennial glory that English puritans would shortly share. But as the relationship between Parliament and Presbytery turned sour, English puritans increasingly identified the Scottish church as the apocalyptic menace that stood in the way of their millennial fulfilment – a feeling made vivid in the rhetoric of the Cromwellian invasion.

Maternal Religiosity, Family Resources and Stressors, and Parent-Child Attachment Security in Northern Ireland

This study explores the associations between mothers' religiosity, and families' and children's functioning in a stratified random sample of 695 Catholic and Protestant motherchild dyads in socially deprived areas in Belfast, Northern Ireland, a region which has experienced centuries of sectarian conflict between Protestant Unionists and Catholics Nationalists. Findings based on mother and child surveys indicated that even in this context of historical political violence associated with religious affiliation, mothers' religiosity played a consistently positive role, including associations with multiple indicators of better family functioning (i.e., more cohesion and behavioral control and less conflict, psychological distress, and adjustment problems) and greater parentchild attachment security. Mothers' religiosity also moderated the association between parentchild attachment security and family resources and family stressors, enhancing positive effects of cohesion and mother behavioral control on motherchild attachment security, and providing protection against risks associated with mothers' psychological distress. Findings are discussed in terms of implications for understanding the role of religiosity in serving as a protective or risk factor for children and families.

Beyond the boundaries in the island of Ireland

The review essay opens with positive attributes of Ireland but then considers that the island has been subject to centuries of bitter dispute and unrest. The historical background to this is outlined, particularly the interactions between Ireland and its neighbouring island, Great Britain, which dominated Irish affairs. One policy adopted by the British was to encourage migration of Protestants into the largely Catholic island in the vain hope that this would reduce unrest. The
two islands were then united from 1801 as the United Kingdom of Great Britain and Ireland but demands from indigenous Irish Catholics for independence continued, resisted by the Protestant minority who wished to remain inside the UK. After the Great War a solution was imposed that granted most of Ireland independence but left the largely Protestant northeast corner within the UK as Northern Ireland. Reaction to and life with the Irish border are considered and the paper concludes with musings about its future.

The Eschatology of Global Warming in a Scottish Fishing Village

In Gamrie, an Aberdeenshire fishing village home to 700 people and six millennialist Protestant churches, global warming is more than just a 'hoax': it is a demonic conspiracy that threatens to bring about the ruin of the entire human race. Such a certainty was rendered intelligible to local Christians by viewing it through the lens of dispensationalist theology brought to the village by the Plymouth Brethren. In a play on Weberian notions of disenchantment, I argue that whereas Gamrie's Christians rejected global warming as a false eschatology, and environmentalism as a false salvationist religion, supporters of the climate change agenda viewed global warming as an apocalyptic reality and environmentalism as providing salvific redemption. Both rhetorics – each engaged in a search for 'signs of the end times' – are thus millenarian.

Dimensions of religious and national identity among Irish adolescents growing up in two jurisdictions

This poster explores the impact of growing up in different socio-political environments in the border areas of the Republic of Ireland (RoI) and Northern Ireland (NI) on adolescents’ evaluations of their religious and national identities. The vast majority of the population of the Republic of Ireland are Catholic and Irish whereas in Northern Ireland, the majority are Protestant and British. 713 adolescents (NI= 415; RoI=298), who categorised their religious identity as Catholic and their nationality as Irish completed the Collective Self – Esteem (CSE) scale (Crocker & Luhtanen, 1990) with reference to either their religious (N=350) or national identity (n=363). The overall rating of CSE for the Irish identity was significantly higher than the rating of CSE for the Catholic Identity. This result was modified by a significant interaction - adolescents in the Republic of Ireland rated the CSE of their Irish nationality higher than those in Northern Ireland (20.99 vs. 19.95), whereas adolescents in Northern Ireland rated the CSE of their Catholic religious identity higher than their peers in the Republic of Ireland (19.97 vs 18.87). Further analysis of the CSE subscales revealed differing patterns of relationships according to the scale. The evaluation of the Public Collective Self-Esteem of national and religious identities were significantly higher in the Republic of Ireland than in Northern Ireland, however Private Collective Self-esteem did not differ according to jurisdiction. These findings are discussed in relation to the social context and current theoretical accounts of collective identification processes.

Collaborative evolution: the context surrounding the formation and the effectiveness of a school partnership in a divided community in Northern Ireland

This paper examines an initiative promoting collaboration between schools located in a city setting in Northern Ireland, which is broadly divided along ethnic and political lines. The schools involved, like the vast majority of schools in Northern Ireland, educate Protestant and Catholic children separately. This presents particular challenges for school collaboration as it implies the establishment of new, connected relationships in an education system, which is historically and contemporaneously more characterised by division. Since 2007, the schools in this study have been involved in an education initiative which promotes cross-sectoral shared learning in core areas of the curriculum with a view to promoting school improvement; the additional, indirect goal is also about improving community relations. However, over this period, the relationship between the institutions has deepened, leading schools to examine how they can sustain partnership and evolve collaborative practice. This paper explores how the partnership has evolved and assesses its effectiveness as a collaborative enterprise. The paper concludes by demonstrating how effective collaboration between schools in Northern Ireland mitigates the potentially negative impacts of educating children separately, but also how effective models of school collaboration are capable of providing enhanced learning opportunities for pupils and are also capable of developing the communities in which they are located.

City visioning and the turn to community:The case of Derry/Londonderry

In the 1980s, urban re-imaging and place marketing were vital elements in the strategies of post-industrial cities aiming to redefine their role, make themselves more competitive and attract global investment and tourists. By the early 1990s, the questionable effects of trickle-down economics on deprived housing estates and the rediscovery of the 'community' as a social partner shifted both the substance and process of vision exercises. This paper examines the experience of building an input into a city vision that aimed to address social and ethno-religious segregation in Derry/Londonderry. Designing a consensus statement for a city that cannot agree its name, was wrecked by bloody violence and has its hinterland fractured by a contested international border, is a difficult and delicate process. The city had a population of 105 800 people in 1998, but is divided by the river Foyle between the mainly Catholic Cityside (to the north and west) and the mainly Protestant Waterside (to the south and east). The analysis connects with the literature on urban policy that emphasises the importance of argumentation and democratic debate in strategic planning and local regeneration (Forester, 1989; Healey, 1996). The paper concludes by arguing that strategies for 'listening' would help to shape a vision that could mobilise community interests around some common urban regional issues and help to promote social and ethno-religious polarisation as mainstream policy concerns.

The majority-minority conundrum in Northern Ireland::An Orange Order perspective

Researchers have argued that, depending on the framing of the Northern Ireland conflict, each group could either be a minority or a majority relative to the other. This complicates macrosocial explanations of the conflict which make specific predictions on the basis of minority or majority positions. The present paper argues that this conundrum may have arisen from the inherent variability in microidentity processes that do not fit easily with macroexplanations. In this paper the rhetoric of relative group position is analysed in political speeches delivered by leading members of an influential Protestant institution in Northern Ireland. It is apparent that minority and majority claims are not fixed but are
flexibly used to achieve local rhetorical goals. Furthermore, the speeches differ before and after the Good Friday Agreement, with a reactionary “hegemonic” Unionist position giving way to a “majority-rights power sharing” argument and a “pseudo-minority” status giving way to a “disempowered minority” argument. These results suggest a view of the Northern Ireland conflict as a struggle for “symbolic power,” i.e., the ability to flexibly define the intergroup situation to the ingroup’s advantage.

Predictors of Strength of In-Group Identity in Northern Ireland: Impact of Past Sectarian Conflict, Relative Deprivation and Church Attendance

Social identity in Northern Ireland is multifaceted, with historical, religious, political, social, economic, and psychological underpinnings. Understanding the factors that influence the strength of identity with the Protestant or Catholic community, the two predominate social groups in Northern Ireland, has implications for individual well-being as well as for the continuation of tension and violence in this setting of protracted intergroup conflict. This study examined predictors of the strength of in-group identity in 692 women (mean age 37 years) in post-accord Northern Ireland. For Catholics, strength of in-group identity was positively linked to past negative impact of sectarian conflict and more frequent current church attendance, whereas for Protestants, strength of in-group identity was related to greater status satisfaction regarding access to jobs, standard of living, and political power compared with Catholics; that is, those who felt less relative deprivation. The discussion considers the differences in the factors underlying stronger identity for Protestants and Catholics in this context. 

Sustaining school partnerships: The context of cross-sectoral collaboration between schools in a separate education system in Northern Ireland

This study explores the current understanding of cross-sectoral collaboration between schools in a divided society. The paper provides the context surrounding inter-school collaboration in Northern Ireland then presents findings based on a qualitative study of five post-primary partnerships made up of schools from the various sectors in Northern Ireland (maintained/Catholic, controlled/Protestant and integrated sectors). Participants in the study are teachers and school leaders. Evidence from this study reveals a number of things: despite a separate education system made up of different sectors, schools on an inter-sectoral basis are willing to collaborate and those represented in this study appeared disposed to sustain partnership activities; schools recognised that collaboration and partnership while beset with a number of logistical challenges, is also beneficial for pupils and institutions. In all cases there remained evidence of sustainable collaborative practice; although some of this was more developed in some partnerships than in others. In effect this paper concludes by recognising that schools do require some level of funding to sustain partnership working but that sustainability should not be couched entirely around these terms; rather, sustainability is about creating the right conditions to allow schools to develop effective and strong partnerships. These conditions are outlined in the latter stages of this paper.

The Landscape of Differences: Contact and Segregation in the Everyday Encounters

The article examines everyday life in Northern Ireland’s segregated communities and focus on a neglected empirical dimension of ethnic and social segregation developed within the socio-spatial relations between people and their built environment. It shows how the everyday urban encounters are reproduced through negotiating differences and the ways in which living in divided communities lead to social inequality and imbalanced use of space. The article employed qualitative research methods with individuals and community groups from the Fountain estate, a small Protestant enclave in Derry/Londonderry. Their stories were replete with cases of injustice and insights into the daily struggles that have generally occurred within theories of contact and social segregation as a whole. In fact, people in the Fountain presented their own intertextual references on what was more significant for them as a matter of routine survival and belonging, which allowed them to be more constructive about themselves. While segregation has persisted for multiple decades; time is believed to be the factor most likely to change it, as it is hoped that the younger generation will provide lasting change to Northern Ireland and eventual peace between currently segregated communities.