(Re)-Introducing Themes of Religion and Spirituality to Professional Social Work Training in the Land of ‘Saints and Scholars’.

This chapter begins by alluding to Ireland’s historical reputation as the land of “Saints and Scholars” and then briefly charts its demise from this position. A parallel process in relation to religiously motivated provision of health and social care is outlined. The inclusion of themes of religion and spirituality within the current professional social work codes in the USA and Britain and the framework for social work training in Northern Ireland is noted. In this context the lack of any substantive inclusion of themes of religion and/or spirituality within the Bachelor of Social Work (BSW) degree at Queens University Belfast will be situated. A series of intersecting reasons for this lack of inclusion are proposed in terms of the experience of living through the recent troubled history of Northern Ireland and a variety of biases in academic thought.
A rationale for the re-introduction of inputs on religion and spirituality is articulated in terms of the widespread resurgence of these themes within health and social care and psychotherapy literature and the new emphasis on practicing in culturally sensitive ways in Britain. The first steps to re-introduce these themes under the higher context marker of “culturally competent practice” are described and an analysis of data from the students’ feedback presented along with illustrative quotations. The dissonance between the initial misgivings of staff and the overwhelmingly positive responses of students are highlighted. The chapter concludes with a discussion of lessons learned through the process with an emphasis on how the inclusion of these themes can result in better practice for service users, including those impacted by “the Troubles” in Northern Ireland.

The Muslim Brotherhood: the Arab Spring its Future Face

The Muslim Brotherhood is the most significant and enduring Sunni Islamist organization of the contemporary era. Its roots lie in the Middle East but it has grown into both a local and global movement, with its well-placed branches reacting effectively to take the opportunities for power and electoral competition offered by the Arab Spring.

Regarded by some as a force of moderation among Islamists, and by others as a façade hiding a terrorist fundamentalist threat, the potential influence of the Muslim Brotherhood on Middle Eastern politics remains ambiguous.The Muslim Brotherhood: The Arab Spring and its Future Face provides an essential insight into the organisation, with chapters devoted to specific cases where the Brotherhood has important impacts on society, the state and politics. Key themes associated with the Brotherhood, such as democracy, equality, pan-Islamism, radicalism, reform, the Palestine issue and gender, are assessed to reveal an evolutionary trend within the movement since its founding in Egypt in 1928 to its manifestation as the largest Sunni Islamist movement in the Middle East in the 21st century. The book addresses the possible future of the Muslim Brotherhood; whether it can surprise sceptics and effectively accommodate democracy and secular trends, and how its ascension to power through the ballot box might influence Western policy debates on their engagement with this manifestation of political Islam.

Drawing on a wide range of sources, this book presents a comprehensive study of a newly resurgent movement and is a valuable resource for students, scholars and policy makers focused on Middle Eastern Politics.

Narrative Personae and Visual Signs: Reading Leonard’s intimate photo-memoir. a/b: Auto/Biography Studies.

: In this paper, I look at Joanne Leonard’s Being in Pictures and engage in a critical dialogue with an assemblage of visual and textual narratives that comprise her intimate photo memoir. In doing this I draw on Hannah Arendt’s take on narratives as tangible traces of uniqueness and plurality, political traits par excellence in the cultural histories of the human condition. Being aware of my role as a reader/viewer/interpreter of a woman artist’s auto/biographical narratives, I move beyond dilemmas of representation or questions of unveiling “the real Leonard”. The artist is instead configured as a narrative persona, whose narratives respond to three interrelated themes of inquiry, namely the visualization of spatial technologies, vulnerability and the gendering of memory. Key words: gendered memories, narrative persona, spatial technologies, photo memoir, vulnerability

La Terre sainte : journal des lieux saints... / [dir. Augustin Albouy]

1875/07/15 (A1,N1)-1878/12/01 (A3,N8).

Vies de Saints classées suivant l'ordre des jours de leurs fêtes, du 21 décembre au 9 octobre. Ms. visigothique du XIe siècle.

Venu de l'abbaye de Silos.

Fragments des livres saints.

De la Sagesse et de l'Ecclésiastique, IXe s.; — de s. Matthieu et de s. Marc, IXe s. (25); — de s. Matthieu, XIIe s.

Vies de saints.

Apollonia (126 v). - Barbatus (124 v). - Bonifacius m. (80 v). - Catherina (135 v). - Decem millia mart. (89 v). - Dimitrius (63). - Dionysius (94). - Eufraxia (115 v). - Eufrosina (111v). - Eustachius (106). - Eutropius (77). - Febronia (68 v). - Joh. Bassandus (151 v). - Maria Magd. (127 v). - Petrus Celestinus (59 v). - Prisca (59). - Restituta (62). - Robertus abbas (83 v). - Rob. de Salle (1). - Rochus (79 v). - Sabbas (36 v). - Sabina (127). - Severinus (45).

Vies de saints de janvier et février.

Adelardus (17). - Agatha (259 v°). - Agnes (187 v°). - Aldegundis (236). - Amandus (270 v°). - Andreas, ep. Fesuz. (32 v°). - Ansbertus (293). - Antonius abbas (147 v°). - Arcadius (89). - Austreberta (298). - Babylas (209). - Bathildis (227 v°). - Bazianus, ep. Laudensis (169). - Benedictus Anglus (90). - Berardus et alii discipuli s. Francisci (142 v°). - Bertulphus (260 v°). - Blasius (255). - Bonitus (128 v°). - Brigitta (249). - Canutus rex (40). - Clans Vienn. 13). - Constantius, ep. Perus.(234 v°). - Desiderius Vienn. (309 v°). - Dorothea (267). - Ephrem (245 v°). - Epiphanius Ticin. (192). - Eutimius (176 v°). - Felix Nolanus (113). - Fructuosus (190 v°). - Fulgentius Rusp. (1v°). - Furseus (141). - Gaudentius (200). - Gentilis Ravenn. (233). - Gertrudes ab Oesten (37). - Godefridus, comes Cappenb. (107 v°). - Gordius centurio (23 v°). - Guarinus, ep. Praenest. (274). - Gudula (62). - Guill. dux Aquit. (301). - Guill. archiep. Bitur. (81). - Helena (275). - Herminus (28). - Hilerius (91 v°). - Honoratus Lirin. (133 v°). - Ignatius (244). - Ildephonsus (207 v°). - Joh. elem. (202). - Julianus Saba (115 v°). - Juventius et Maximus (210 v°). - Laurentius Cantuar. (254 v°). - Laurentius Justinianus (66 v°). - Leobardus (162 v°). - Macarius (14). - Marcella (239). - Marcus (241). - Marguareta Hungar. (230 v°). - Martina (1). - Maurus (119 v°). - Odilo (9 v°). - Patroclus (189 v°). - Paula (223). - Petrus Aulonensis (23). - Polycarpus (220 v°). - Poppo Stabul. (214). - Praejectus (242). - Rambertus (256). - Remigius (95 v°). - Remundus a Penia Forti (46). - Richardus, rex Angl. (275 v°). - Romualdus (276). - Sebastianus (171). - Severinus Nauric. (52). - Severinus Agaun. (308 v°). - Severus Ravenn. (251 v°). - Sigebertus rex (252 v°). - Speusippus (145). - Sulpitius (159). - Vedastus (268). - Vincentius diac. (199). - Volstanus, ep. Wigorn. (165 v°).

Vies de saints.

Essai de plume f. 102 : « Lamberti Amatreschie[re] » Basilia (100), Basilius (1), Fructuosus (55), Johannes Bapt. (89), Julianus et Basilissa (23), Longinus (97), Marcus evang. (87v), Radegundis (65), Romanus monachus (57v), Stephanus martyr (50v).

Vies de Saints.

Anscharius (47), Augustinus (10v), Cornelius (103), Crux (32, 43), Cyprianus (104v), Egidius (24v), Eustachius (88), Hippolytus (100), Laurentius (1), Maria (38v), Maria Egyptiaca (145v), Nicholaus, auct. Johanne diacono, Nicephoro et Johele (106v), Syxtus ep. (97v).

Vies de Saints.

Andreas (48, 61), Chrysantus (51), Gregorius, auct. Johanne diacono (9), Johannes elemosinarius (64), Nicolaus (54), Valentinus (1).

Vies de Saints.

Abraham recluses (126). Affra (24). Alexander et Herculanus (38). Ascla (102). Austremonius (65v). Babillas (103v). Benignus (57). Cesarius (79). Clemens papa (167). Donatus episcopus Ariciensis (26). Eusebius Vercellensis (11v). Eusicius (169v). Ferreolus (36v). Fiacrius (231). Fides (52v). Fides, Spes, Caritas (9). Florentinus et Hilarius (41v). Furseus (91v). Genesius Arelatensis (31v). Genovefa (225, 261). Gregorius papa, auctore Johanne diacono (266). Gregorius Turonensis (119v). Guillelmus subprior Sancte Genovefe (242). Isicius (136). Johannes evang. (81v). Johannes Os Aureum (106). Julianus (32v). Justus (187). Justus et Pastor (25). Laurianus (75v). Lucianus (188). Ludovicus rex (220, 229v). Marcellus Cabillonensis (33v). Maria (236v). Maria Magdalene (233). Maurilius Andegavensis (183). Maurus (161). Maximus (160v). Maximus Regensis (162). Nazarius et Celsus (1). Odo Cluniacensis (136v). Petrus Celestinus (205v). Priscus (74). Romanus et Baralis (133v). Savinianus (175). Savinus (172v). Silvester Cabillonensis (161). Simplicius episcopus (167v). Simpronius, Claudius, Nicolaus etc. (69v). Taracus, Probus et Andronicus (44v). Valentinus, Marius, etc. (98v). Valerianus (35). Veranus (115). Viventius (195v). Sermon d'Etienne de Tournai sur les chanoines réguliers (262)

Vies de saints.

Antoninus et Sanctinus (50v) ; Briccius (144) ; Dionysius (1) ; Martinus (83) ; Michael in monte Tumba (73) ; Vincentius (63v).