TRANSPLANTED IRISH INSTITUTIONS - University of Canterbury

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107 The only substantial opposition to Cleary came from the New Zealand Guardian, an Anglican paper of the diocese of Dunedin, which expressed the opinion that the Slatterys did not receive a fair hearing. The editor claimed that "ex-priest Slattery ... has been and gone. The most remarkable thing about his visit has been the successful gag of the secular press of Dunedin by the Romanists." 122 These claims were tainted very quickly by Cleary whom first likened the New Zealand Guardian article to an excerpt from "the hysterical columns of the Victorian Standard." With the support of the editors of the Dunedi n newspapers Cleary then continued to destroy the credibility of the Guardian's claims. 123 The New Zealand Tablet received the 'encouraging' news that the Slatterys were not long in Hobart because of the Pink Pamphlets that Cleary had sent there to discredit them. 124 The Slatterys encountered a riot in Adelaide because the crowd demanded their money back or they would carry off the chairs because they disapproved of Joseph Slattery's lectures. 125 The Pink Pamphlets also pursued the Slatterys to Mel boume. 126 This aggressive campaign against the Slatterys is totally unlike any other, with the Pink Pamphlets written by Cleary having been sent to newspapers in New Zealand and Australia. This led the public to question the Slattery'S personal integrity and thus nullified their claims against the Catholic Church. Margaret Lisle Shepherd was another touring speaker in the "ex-nun" tradition who made her way to New Zealand in 1902 to lecture against the Catholic Church. Her tour of Australasia was sponsored by the Australian Protestant Defence Association. 127 Just like the preceding "ex-nuns" Shepherd had an autobiography, called My Life in the Convent which describes her life in a convent and her subsequent conversion to I 22New Zealand Tablet, 17 May 1900. 123Ibid., 17 May 1900. 124Ibid., 14 June 1900. I 25Ibid., 28 June 1900. 126Ibid., 30 August 1900. I 27Richard Broome, Treasure in Earthen Vessels: Protestant Christianity in New South Wales Society 1900-1914, Queensland, University of Queensland Press, 1980, p. 112.
Protestantism. 108 Shepherd's main impact as a speaker was in America where "her effectiveness as a lecturer, however, depended on her success in remaining one jump ahead of the truth concerning her life before the Boston conversion." 128 The 'truth' about Shepherd consisted of the fact that she was born Isabella Marron, a daughter of an Irish- Catholic soldier in India. It is from India that she travelled to other countries and gained her reputation. Her earlier life had been marked by the birth of an illegitimate child, participation in a swindling racket, and a term in jail for theft. Punctuating these activities were an interval as a Salvation Army worker and two years as the repentant inmate of a refuge for fallen women operated by the Sisters of the Good Shepherd at Bristol in England. Dismissed from the refuge as beyond reform in 1885, she left for Canada to conduct a "Gospel Army" in Ontario ... She had acquired a husband but had deserted him, and she arrived in Boston in 1887 ... Not until 1891 was her sordid story revealed in Boston. By that time her field of operations had been enlarged, both as lecturer and as leader of the Loyal Women, so that the revelations did not curtail- perhaps they even enhanced- her drawing power as a lecturer. 129 Details such as these had appeared in Cleary's pamphlet Mrs Slattery: The Romance of a Sham Nun, which placed Maria Monk, Margaret Shepherd and Mary Slattery all in the same category of "sham nuns."130 There was a connection between Shepherd and Slattery because Slattery claimed in 1894 to represent the Loyal Women of American Liberty of which Shepherd was founder and leader. 131 When Shepherd first lectured in Christchurch she offered a series of four lectures. 132 Her first lecture was about two-thirds full. 133 Subsequent lectures were uneventful until 10 October 1902 at the Oddfellows Hall when Shepherd gave her final lecture on 'Romanism' and there was a minor disturbance- Two gentlemen sitting at the back of the building wanted to ask questions, but the audience was against them, and the lecturess declined to reply. Finally a man came in from the back, and threatened to tum them out if they did not keep quiet. There was a slight scuffle at the end of the I 28DonaJd L. Kinzer, An Episode in Anti-Catholicism. The American Protective Association, Seattle, University of Washington Press, 1964, p. 24. 129rbid., p. 24. 13~.W. Cleary, Mrs SlatteD': The Romance of a Sham Nun, Dunedin, New Zealand Tablet, 1900, p. 4. 131QQ . K' 7 . CIt., Inzer, p. 11 . 132Two public lectures and two private lectures on 'Romanism.' Again there were 'Ladies Only' lectures and then ones for 'Ladies and Gentlemen.' It was the 'Ladies Only' lectures that were private. Press, 29 September 1902. 133Ibid.,3 October 1902.
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TRANSPLANTED IRISH INSTITUTIONS: OR
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CONTENTS Page Tables Abbreviations
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ii ABBREVIATIONS A.1.H.R. Appendice
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iv ABSTRACT This thesis is a social
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2 Ulster was greatly influenced by
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Cullen had so assiduously nurtured,
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6 family. To further his argument h
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8 migrants. 24 As there was no long
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disruption, and political frustrati
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12 The Irish Protestants as a group
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14 In Chapters 2 and 3 the L.O.I. a
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Chapter 2. 16 "WE WILL MAINTAIN": O
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18 organizations. The corporate sen
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20 Even though the Peep O'Day Boys
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22 lodges were responsible to one I
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24 environment and his homeland. Fe
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26 Further changes to the clarity o
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28 The Black lodges were founded in
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30 manner. .,59 The lodge referred
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32 The Orange cause is booming stro
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34 achieved in the United States of
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36 A sense of the numerical presenc
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38 supporters. 85 This episode illu
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40 The Orangemen did indeed assert
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42 required. IOI There was also a D
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44 The L.O.I. and the H.A.C.B.S. we
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"Robin Hood and his merrie men."9 T
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48 the avowed aims of the Defenders
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50 have any secret passwords or sig
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52 deputies elected by District Boa
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Friend, having exprcssed your willi
Page 63 and 64: 56 New Zealand Tablet in 1873 the H
Page 65 and 66: 58 reinforced the importance of the
Page 67 and 68: 60 The Catholic Church interfered i
Page 69 and 70: 62 march alone, (they marched with
Page 71 and 72: 64 importance.3 The ritual parade e
Page 73 and 74: 66 North Island which developed the
Page 75 and 76: 68 Orange-Nassau. Orange was a prin
Page 77 and 78: 70 In Auckland on St Patrick's Day,
Page 79 and 80: 72 such as these were part of the a
Page 81 and 82: 74 march through main streets, besi
Page 83 and 84: 76 effective. 31 The Orange Institu
Page 85 and 86: increased sectarian tension between
Page 87 and 88: 80 flow. The Irish were only 3.5% o
Page 89 and 90: again, nativism was prevalent and a
Page 91 and 92: 84 and priestly life. The L.O.I. in
Page 93 and 94: 86 A common theme in these two issu
Page 95 and 96: 88 situation and the married men on
Page 97 and 98: 90 enduring attachment to their pri
Page 99 and 100: total abstinence pledge. Also among
Page 101 and 102: the Presbyterian Church."60 This wa
Page 103 and 104: 96 Master of the Orange Lodge. 69 T
Page 105 and 106: like 'helpless victims adorned for
Page 107 and 108: 100 that he had never been there. C
Page 109 and 110: who managed to gather sizeable audi
Page 111 and 112: 104 1900, 200 pamphlets expOSIng th
Page 113: 106 of the running sores of bigotry
Page 117 and 118: 110 many Protestants who had Cathol
Page 119 and 120: 112 was given full attention by the
Page 121 and 122: New Zealand also had its own instit
Page 123 and 124: 116 The L.O.1. did not have much su
Page 125 and 126: 118 Anti-Catholicism was transporte
Page 127 and 128: 120 the pursuit of solidarity withi
Page 129 and 130: C Rituals and Laws of the L.O.I. an
Page 131 and 132: ! 124 CHINIQUY, Charles, Forty Year
Page 133 and 134: 126 CRONIN, Sean, Irish Nationalism
Page 135 and 136: 128 KEALEY, Gregory S., Toronto Wor
Page 137 and 138: 130 B Articles. ANON., 'Hibernian C
Page 139: 133 MOORES, Harold S., 'The Rise of
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