TRANSPLANTED IRISH INSTITUTIONS - University of Canterbury

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lecture, in which one of the questioners, who had disguised himself by means of a black false moustache, had that ornament knocked ofr. 134 Apart from this rather odd incident there seemed to be no other apparent reaction to Shepherd's lectures. The Orange Lodges had even put advertisements in the newspapers imploring their members to attend. 13 5 This move by the Orange Lodges indicates what sector of the community these lectures most appealed to. At one of her Christchurch meetings Shepherd made the extraordinary claim that she "represented no organisation and no church, and was quite independent." It seems that Shepherd did not think that her own Loyal Women of American Liberty was an organization. She was also a member of the Ladies' Loyal Orange Association of British America. 136 It is also worth noting that at this same lecture for women only. Shepherd stated that Protestants and Catholics should not intermarry.137 Two points were being emphasized here. Firstly by claiming that she did not represent any organization or church Shepherd was trying to act impartially even though she clearly upheld Protestant theology. Secondly the admonition against intermarriage between Catholics and Protestant set up the sectarian divide and only inflamed further prejudice against Catholics. The reaction of the public to Shepherd's lectures is difficult to gauge but one letter 109 to the paper by J. Seager was very scathing of Shepherd and her 'sheep'. After a brief report on Shepherd's 'sordid' background, Seager described Shepherd's followers- "I was not surprised to see that the most of the people who went to the lectures were of the same class as the lecturess. The air in some quarters reeked of beer. Some were there out of curiosity and some to whet their appetite for gossip, but one could distinguish a large gathering of Orange followers, who had come to welcome her. "138 Seager had only contempt for those who attended the lectures and made the telling point that there were 134Ibid., 11 October 1902. 135Ibid., 30 September 1902. 136MJ. Brady, A Fraud Unmasked: The Career of Mrs Margaret L Shepherd, Woodstock, Ontario, n.p., 1893, p. 52. 1 37Lyttleton Times, 3 October 1902. 138Ibid., II October 1902.
110 many Protestants who had Catholic wives and who could "testify to their purity and innocence."139 Seager's sentiments were probably representative of many Catholics who were annoyed at what they saw as an attempt to further sectarian strife towards them. A swift reply to Seager's letter came from T . MacDonald who felt that Seager was unjustified in his criticism. MacDonald drew the parallel with the Torrey Mission and the Shepherd lectures in that Torrey being a Protestant preacher could be criticized but once the subject "touches on the Catholic religion the boot pinches, and they don't like it." 140 MacDonald ended with the plea for fair play in the reporting so that people such as Seager could be informed. This message was indicative of the 'freedom of speech' group who always raised this argument when an ex-nun or ex-priest visited New Zealand on a lecture tour. One correspondent, "ray Pay', adds some light relief to the debate. 14 1 I am never put out with "escaped" nuns or Orangemen; in fact, I like Orangemen: we get on fine, because I never discuss "Popery" with them. I know them to be escaped Sunnysiders. If you touch that spot, life is too short to discuss anything with anybody. I believe in taking things easy, and letting the other fellows do the thinking and discussing. I vote as my superiors direct, and live up to the good old motto:- "Praise God, honour the King, fill your bellies and hold your din."142 The Australian Sentinel reported that Margaret L. Shepherd had "a completely successful mission in New Zealand. "143 This reference to Shepherd by Australian Orangemen indicates that her lectures were seen by them as an integral part of their work. In essence, any person who lectured against the Catholic Church who drew large audiences was deemed a success regardless of whether this translated into numbers either joining the Orange Institution or leaving the Catholic Church. In March 1905, the Auckland Protestant Defence Association (P.D .A.) invited Reverend William Marcus Dill Macky (1849-1913) from Australia, to tour and lecture on 139Jbid., 11 October 1902. 14Dt..yttleton Times, 13 October 1902. The Torrey Mission was an evangelistic Protestant Mission. 14 I Someone was using as a pseudonym the name of T.P. O'Connor, an editor and Member of Parliament for Liverpool 1885-1929. 142Lvnleton Times, 17 October 1902. Note that 'Sunnyside' is a psychiatric hospital in Christchurch. 143 Australian Sentinel, 29 November 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
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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 and 114: 106 of the running sores of bigotry
Page 115: Protestantism. 108 Shepherd's main
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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