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Maguire, Stephen

doi:10.1023/a:1006162308722

Cited by 25 publications

(2 citation statements)

References 15 publications

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“…The imported arms would subsequently be used in at least seventy loyalist killings, likely more. 57 These events should not be viewed in isolation. Rather they are indicative of a wider pattern of 'see no evil collusion'.…”

Section: Turning a Blind Eyementioning

confidence: 99%

‘See no evil’: collusion in Northern Ireland

McGovern¹

2017

Race & Class

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The publication of the official report into the 1994 Loughinisland massacre, when loyalist gunmen shot dead six people in a small, rural bar, provides an opportunity to examine the nature of institutionalised collusion, the state practices it involved and the sectarianized social order which made it possible during the conflict in Northern Ireland. Building on an earlier analysis of the colonial and counterinsurgency roots of collusion (Race and Class, 57:2) this article provides a commentary on the findings of the Loughinisland report and explores two issues. The first concerns new evidence (directly contradicting earlier official inquiries) of state collusion in the importation of arms used by loyalists to escalate their campaign of assassination in this period. Second, the extent to which collusive practices facilitated the actions of loyalist paramilitaries and confounded the investigation of the mass killings at Loughinisland as elsewhere. In terms of both (it will be argued) there is a need to place an understanding of collusion in the wider context of a social order shaped by long-term sectarianized social divisions and violence, embedded in localised power structures, that framed the very institutions and agencies of the state, not least the police and other state forces.

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Section: Turning a Blind Eyementioning

confidence: 99%

‘See no evil’: collusion in Northern Ireland

McGovern¹

2017

Race & Class

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“…Maguire 1999; also 2010:327, 333 n. 36. The illustration is taken from Papanikola-Bakirtze 1999, image no.…”

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confidence: 97%

A Case Study in Byzantine Dragon-Slaying: Digenes and the Serpent

Livanos¹

2011

ort

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Digenes Akritas, called Akrites in our earliest sources, is the hero of several texts from the medieval and early modern periods and of several Modern Greek folk songs. Six Greek and one Slavic version of the epic survive. The earliest manuscript, named after the monastery at Grottaferrata, has been dated to approximately 1300. It has been argued that the long narratives are attempts to form a single cohesive story out of loosely connected songs about a hero who may have lived in the ninth century, during the reign of Basil I. 1 The songs and epics of Digenes have been mined for historical information more often than they have been studied as works of verbal art. Scholarship on the epic tends to favor a date of origin in the twelfth century based on societal structures portrayed in the text, but a date closer to that of the Grottaferrata manuscript's production circa 1300 is possible. 2 The epic is thoroughly nostalgic, celebrating the frontier spirit that protected the Empire before it lost its vast Asian territories, and an author attempting to celebrate a lost age might inadvertently reproduce the way of life of a more recent, more familiar past. Elizabeth Jeffreys argues that parallel verses found in Grottaferrata and in twelfth-century texts demonstrate that "a version of the Digenis poem resembling G" was in existence in the twelfth century (Jeffreys 1998:xlvii). The similarities may, however, result from a common store of traditional oral formulae. The texts of Digenes Akrites that we have tell us little or nothing of value about the time of Basil I, but they do attest to the nostalgia with which later Byzantines thought of the time before the loss of the Empire's eastern territories. Digenes is a warrior of superhuman power who lives in the Empire's far eastern regions. The name Akrites means "frontiersman." Though he exists at the borders between Christendom and Islamic lands, there is not the slightest suggestion of religiously motivated war. Digenes' own father is an Arab emir, and the hero's epithet literally means "born of two races." His Christian name, Basil, evokes both Basil I and Basil II, the great

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Keeping at Arm’s Length or Searching for Social Proximity? Corporate Social Responsibility as a Reciprocal Process Between Small Businesses and the Local Community

Lähdesmäki

Suutari

2011

J Bus Ethics

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This article examines the relationship between corporate social responsibility and locality in the small business context. This issue is addressed by studying the interplay between small businesses and local community based on the embeddedness literature and using the concept of social proximity. On the basis of 25 thematic interviews with owner-managers a typology is constructed which illustrates the owner-managers' perceptions of the relationship between the business and the local community. The findings emphasize the importance of reciprocity as it is suggested that corporate social responsibility in relation to locality is constructed as a response to the interpretations of reciprocal community support between small business owner-managers and local community.

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Cited by 25 publications

References 15 publications

‘See no evil’: collusion in Northern Ireland

‘See no evil’: collusion in Northern Ireland

A Case Study in Byzantine Dragon-Slaying: Digenes and the Serpent

Keeping at Arm’s Length or Searching for Social Proximity? Corporate Social Responsibility as a Reciprocal Process Between Small Businesses and the Local Community

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