"Police are investigating claims that dissident republicans are attempting to recruit children as young as 13 through social networking sites.
A number of different sites claiming to be linked to dissident groups have attracted hundreds of young people as members which urge Irish youths to 'join the struggle'.
A site on Bebo claiming to be in support of the Real IRA asks young people to join and 'show support for dissident republicans!'."
(Victoria O'Hara, 23 April 2009, Belfast Telegraph)
Retrospective "identities use as resources narratives of the past which provide exemplars, criteria, belonging and . ... This provides for an unambiguous, stable, intellectually impervious, collective identity. This consumes the self in all its manifestations and gives it a site outside of current and future instabilities, beyond current ambiguities of judgement, relation and conduct. In some contexts it produces a strong insulation between the sacred and profane, such that it is possible to enter the profane world without either being appropriated or colonised by it. Islamic fundamentalism enables the appropriation of western technologies without cultural penetration. Nearer home orthodox Jews in the 1920s, and even earlier, occupied small shops and business slots in the economy and retained their identity through strict orthodox practice. In the 1960s and onwards many British [Central] Asian Moslems occupied a similar economic and cultural context. The problem here for such retrospective identities is their reproduction in the next generation, and here we might expect a shift to prospective or even therapeutic positions. Age may well influence the expression of the retrospective identity through differential selection of resources. It may well be that the young are attracted to the current revival of charismatic Christianity with its emphasis upon the subjective, the emotional, upon intense interactive participation and upon oppositions to institutional orthodoxes. On a more anecdotal level I have been impressed with the revival of student fraternity rituals in Portugal, Norway and Germany. Finally we can consider nationalism and populism as subsets of retrospective fundamentalism, drawing on mythological resources of origin, belonging, progression and destiny (rise of the extreme right). Any weakening of the collective resource on which the fundamentalist identity draws and which minutely regulates conduct, belief and participation, as is likely in inter–generation reproduction, may entail a shift to re–centring identities on the part of the young."
(Basil Bernstein 2000, p.74)
Bernstein, Basil. (2000). 'Pedagogy Symbolic Control and Identity, Theory Research Critique'. Oxford, Rowman & Littlefield Publishers, Inc.