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By Hilary M. Carey (eds.)

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The roots of this profoundly important development undoubtedly lay in the alienation of the Irish population by the expansion of the geographical reach of the English state in Ireland in the late sixteenth century. From 1541, all the inhabitants of Ireland had been accepted as subjects of the newly constituted kingdom of Ireland. 20 Yet arguably the most important rationale underpinning the later colonial treatment of the island was the failure of the state to inculcate religious loyalty to the established church, not only, and in contrast to Scotland, in the Gaelic population, but even in the existing colonial population, the Old English, those who traced their descent to settlers of Anglo-Norman origin.

28. 29. 30. Irish Reformation in European Perspective’, Archive for Reformation History, LXXXIX (1998) 313–53; J. Murray, ‘The Diocese of Dublin in the Sixteenth Century: Clerical Opposition and the Failure of the Reformation’ in History of the Catholic Diocese of Dublin, ed. J. J. Kelly and D. Keogh, (Dublin: Four Courts Press, 2000), pp. 92–111. P. Corish, The Irish Catholic Experience: A Historical Survey (Dublin: Gill and MacMillan, 1985), p. 70. H. R. Jefferies, ‘The Irish Parliament of 1560: The Anglican reforms authorized’, Irish Historical Studies, XXVI (1988) 128–40.

For more discussion of Said’s view of religion, see W. D. Hart, Edward Said and the Religious Effects of Empire (Cambridge: Cambridge University Press, 2000). J. Comaroff and J. L. Comaroff, Of Revelation and Revolution: Christianity, Colonialism and Consciousness in South Africa, 2 vols. (Chicago, IL: University of Chicago Press, 1991, 1997). S. Thorne, ‘Imperial Pieties’, History Workshop Journal, LXIII, no. 1 (2007) 327. For examples of this range of responses, see B. Stanley, ed. Missions, Nationalism and the End of Empire (Grand Rapids, MI: William B.

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