Ireland joined the European Communities—as they were known then—in 1973, alongside the United Kingdom and Denmark. In many ways, that membership was defined by the bilateral British-Irish relationship. Ireland was, to all intents and purposes, an underdeveloped appendage of the British economy, and membership alongside the United Kingdom was deemed by most of the Irish political and economic establishment as virtually axiomatic. Irish policy makers, however, took full advantage of the opportunities offered by membership; in particular the Common Agricultural Policy, the direct transfers that derived from cohesion, regional and structural funding, and the opportunity to present the country as a successful location for Foreign Direct Investment (FDI) with access to the entire European market. Irish policy makers also positioned themselves rhetorically close to the heart of European construction, which had the added value of creating an Irish antithesis to Britain’s ongoing European discontents. There are perhaps four key themes to be analyzed with respect to Ireland and its membership of the European Union. The first is the question of a small state and its sovereignty. As a former colony, with a bitter experience of imperialism and a strong sense of independence, Ireland’s pooling of sovereignty with its European partners has most often been presented as a desirable trade-off between legal, formal sovereignty and effective sovereignty. Having a seat at the main table—alongside the former imperial hegemon—was deemed to be a major advance, one that allowed the state more effectively to pursue its interests—including the resolution of conflict on the island of Ireland. The 2008 financial collapse, and Ireland’s experience of the EU-led troika briefly challenged that narrative. Subsequently, the support given by the EU26 to a resolution of post-Brexit border relations on the island substantially reinforced Ireland’s European commitment. A second theme of inquiry is that of Irish economic development within the European Union. In contrast to other similarly under-developed states and regions in the EU, Ireland is seen by many as something of a poster child for making a success of EU membership. In the run-up to the 2004 enlargement and shortly thereafter, Dublin was a magnet for central European and Mediterranean states looking to replicate the success of the so-called “Celtic Tiger.” Debate persists, however, on the precise balance of costs and benefits deriving from the model of economic development pursued by the Irish state, the role of Irish government policy therein, and consistency between Irish and EU policy priorities, especially in the field of corporate taxation and the regulation of large multinationals. A third theme of inquiry is the intersection of local, national, and European democracy. Once membership was secured, the European Union became a central and largely uncontested fact of Irish political life. Early constitutional referenda authorizing ratification of EC and then EU treaty changes, while vigorously contested, were overwhelmingly won by coalitions of the mainstream political parties and sectoral interest groups. With both the Nice (2001) and Lisbon (2007) treaties, however, ambivalence, antagonism, and complacency combined initially to thwart ratification. The gap between popular opinion on EU treaty change, which ultimately divided roughly 60/40 in favor, and the near unanimity among political elites and sectoral interests, opened a conversation on the relationship between local, national, and European democracy, which is as yet unresolved, but which many see as having further centralized policy making and distanced it from effective democratic control. A fourth theme is that of Ireland and Europe in the world. Ireland joined the European Communities with no expressed reservations on its further political integration, but as the only non-member of NATO. During those initial debates, economic arguments overwhelmingly predominated, but the political issues were aired and the implications for Ireland’s traditional military neutrality were robustly discussed. The subsequent membership of other non-aligned states ought, on the face of things, to have made Ireland’s position all the more secure. Thus, with a long and popular history of UN peacekeeping and active international engagement, the development of European foreign, security, and defense policies should not have proven to be problematic. In fact, neutrality, security, and defense remain neuralgic issues for Ireland within the European Union and have contributed in a very modest way to the challenges faced by the Union in its attempts to craft a coherent and credible common security and defense policy. This speaks to debates surrounding Ireland’s proper place in the world, the lessons of its own history and the perceived capacity for smaller states to shape the international community. These four themes underpin much research and analysis on Ireland as a member of the European Union. In an unstable contemporary climate, with many well-established expectations under threat, they also serve to identify the pathways available to navigate beyond political and economic instability both for Ireland and the wider European project.
While three-quarters of the population in Ireland still declare to be Catholic in census data collection, the position and role of the Catholic Church has changed dramatically. A fruitful relationship between the state, church, and nation that developed in the 19th century became meaningfully embedded in social and political relations from the 1920s. Involvement of the church in the running of education, health, and welfare meant that its “moral monopoly” extended into both the institutional and individual spheres of life. The Irish Republic relied on the church organizations and personnel to provide education and guidance in absence of the state’s infrastructure and Will to consolidate the new political entity around a state-building project based on inclusivity, reciprocity, and diversity. The confessional state that emerged with its own constitution favored one religion over others, economic stagnation over progress, and patriarchal social values over equality. The internal processes of social change and the external impetus for economic development sent Ireland into modernization and changes in attitudes and behaviors. It became obvious that the church did not hold a monopoly on truth and that accountability of the relations between the state and the church should be called into question. Economic prosperity propelled Ireland into the world of consumerism, materialism, and instant gratification, teaching a new generation that religion helps keep your parents appeased and at times can provide solace, and that the Catholic Church is just an institution that seems to be around but nobody is quite sure what its role is. The vicariousness of the church coupled with cultural Catholicism makes the Ireland of today more open to change.
The LGBT movement in the United Kingdom has had considerable success in its campaign for equal rights and legal protection, in common with LGBT movements across the world. Early organization took place in secret in the late 19th and early 20th centuries before the heyday of LGBT political campaigning in the 1960s and 1970s. Key organizations in the United Kingdom included the Campaign for Homosexual Equality, the Gay Liberation Front, the Scottish Minorities Group, the Northern Ireland Gay Rights Association, and the lesbian groups Kenric and Sappho. In the 1980s, the LGBT movement responded to the twin threats of HIV/AIDS and the Section 28 (or 2A in Scotland) legislation through a renewed campaigning vigor. The 21st century ushered in a period of celebration and commemoration through the advent of Pride and the establishment of heritage projects and academic research, although significant political and policy challenges remain, particularly for trans* people and for immigrants and asylum seekers.
Contrary to popular belief, Northern Irish politics is not an entirely religious affair. The widespread and longstanding use of the labels “Catholic” and “Protestant” to denote political allegiance undoubtedly contributes to such an impression. The relationship between religion and politics in Northern Ireland is, however, more complex than these convenient labels suggest. Indeed the question of whether and to what extent religion possesses any political significance in the region has generated considerable academic debate. Organizationally, there is a clear separation of church and party in Northern Ireland. The main political parties have eschewed formal ties with churches, and faith leaders have largely confined themselves to involvement in “small p” politics. The one exception to this general rule has been the Democratic Unionist Party (DUP). Its close ties with the Free Presbyterian Church has long rendered it a unique case in the British and Irish context. The historical relationship between the main unionist parties and the Orange Order, a quasi-religious organization, further blurs the lines between religion and party politics in Northern Ireland. Since the signing of the Belfast or Good Friday Agreement in 1998, alternative or non-ethnonational political issues have become increasingly salient in Northern Ireland. More specifically, touchstone moral issues have taken center stage on several occasions. Abortion rights and marriage equality, for example, remain high on the contemporary political agenda, with clear party differences observable on each issue. The staunch moral conservatism of the DUP, derived from its commitment to a fundamentalist Protestant doctrine, again sets it apart. The continued exceptionalism of Northern Ireland on these issues, compared with the rest of the United Kingdom and, increasingly, Ireland, serves to reinforce the importance of understanding the role religion plays in shaping party policy programs and party competition in the region.
David C. Rapoport
The Versailles Treaty ending World War I established a new international order by creating the League of Nations and, dividing the defeated empires in Europe into a number of nation-states. The overseas empires of the defeated became League of Nations mandates, which the victorious powers administered until they were sufficiently developed for “self -determination.” Ironically, the first terrorist campaign began in a victorious power’s territory when the Irish Republican Army produced the first success in global terrorist history though it did gain all territory sought. Campaigns emerged then in other mandates and overseas territories of the victorious powers but all failed. But the Atlantic Charter drawn in World War II made the self-determination principle more obligatory by pledging that the imperial territories of the defeated powers would be freed immediately. When the war was over, the victorious powers often dissembled portions of their empires. Elements not freed largely contained conflicting ethnic elements unable to agree on how to be governed. Successful terrorist campaigns materialized in those territories, and the wave ended when the energies of governments not terrorists dissipated! But most successes were incomplete because bloody tensions between ethnic divisions in the new states persisted. Important terrorist decisions helped their causes. The First Wave’s language tactics, strategy, and targets were changed and helped terrorists get less offensive media coverage and significant support from the international world, particularly the United Nations. They now described themselves as “freedom fighters” not terrorists. Assassination occurred rarely, violence was restricted to local territories and efforts to cooperate with group were abandoned. The police were the principal civilian element attacked, and warnings about attacks were often given to other civilians enabling them to seek safety.
The wave theory refers to the “Four Waves of Modern Terrorism,” which was published in 2004 by David C. Rapoport, Professor Emeritus at the University of California Los Angeles and a founding editor of the journal Terrorism & Political Violence. Wave theory made a unique contribution to the study of terrorism by positing a generational model that linked contemporaneous global terrorist groups based on their shared characteristics of ideology/theology, strategy/tactics, and visions for the future. Although wave theory is focused on the modern period, from the late 19th century to the present day, it is built on a thorough grounding of the history of terrorism, which dates from the 1st century ad.