TRANSPLANTED IRISH INSTITUTIONS - University of Canterbury

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117 in theory, would decrease the number of mixed marriages. It is in this way that the Catholic Church used the Hibernian Society as a means of social control. The Hibernians were not a success as their membership grew very slowly. This indicated that Catholics were content to stay in other benefit societies which offered greater benefits. Another cause of their failure was due to the Irish-centred nature of the H.A.C.B.S. This may have been a deterrent to non-Irish Catholics, but also to the Irish who wanted to distance themselves from their 'Irishness' and emphasize their loyalty to New Zealand rather than Ireland. I 0 Davis suggests that to "the bewildered colonial the patriotic intransigence of the Irish Catholic was matched only by the equally Irish intransigence of the Orangemen." I I The kinship, identity and solidarity that the L.O.1. and H.A.C.B.S. offered to their members was expressed through their parades. The parade was a means of declaration and affirmation of their beliefs, to themselves and for the benefit of the wider community .1 2 The marchers wore distinct uniforms as they "reduced variety and effaced individualism, heightening the image of order created by concerted movement...Tokens of identity, such as badges, sashes, ribbons, and banners, unified marchers and separated them from their audience."13 The parades were also a religious and social expression of the institutions. The symbolism and ritualism intertwined with the parades helped to maintain their links with Ireland but it also displayed the sectarian traditions that were transported from Ireland. The L.O.1. used their provocative parade as an expression of their anti-Catholicism. Their subsequent banquets with anti-Catholic rhetoric cemented a community who were clinging to their Old World values and beliefs. To the public, the parades signified the Irishness of both institutions and also highlighted the irreconcilable differences and rivalry of the two communities. l~ewZealandTablet, 8 and 29 May 1913. I lOp. ciL, Davis, p. 69. 12Susan G. Davis, Parades and Power Street Theatre in Nineteenth-Century Philadelpbi
118 Anti-Catholicism was transported to New Zealand through the two Irish dominated institutions, but it was also carried by the anti-Catholic preachers who toured. Their visits and that of Hennebery, were catalysts for sectarian tension even though the enthusiasms aroused by these lecturers were only temporary.14 Hennebery's visit raised the issue of temperance but also of mixed marriages and the subsequent reactions to this issue illustrated that this was a delicate area in Catholic-Protestant relations. The Catholic Church in New Zealand was unified through his 'revival' style missions, and even gained converts and some 'lapsed' Catholics returned to the fold. The Hibernians participated in the temperance processions in conjunction with Hennebery and the Catholic Church, but they stayed out of any disputes. The procession of anti-Catholic lecturers were Irish born apart from Chiniquy and Shepherd (who still had Irish parentage). They were mostly sponsored by the L.O.1. and sought to criticize the Roman Catholic Church whilst trying to raise money for their various causes. These visits divided the Catholic and Protestant communities even more, especially due to the issue of 'respectability'. Single women entering a cloistered lifestyle came under, according to the anti-Catholic lecturers, the evil influences of Catholic priests. The L.O.1. began an aggressive campaign for the public inspection of convents. The reception of these anti-Catholic lecturers by the public was varied. This was mostly due to the tactics of the Catholic Church. The early visitors were denounced but it was not a concerted effort on the part of the press, or the Catholic Church. Cleary, the editor of the New Zealand Tablet, mounted a systematic campaign against the Slattery'S in 1900, which resulted in press censorship and the Catholic community gained public sympathy. The L.O.l. became the focus of public animosity, and were outraged at the press censorship. Even so, the tours still boosted their numbers as there were people who were sympathetic to their cause. The overall effect of these tours was increased sectarian tension. This in turn increased the social and religious gap between Irish Catholics and Irish Protestants. 14Qp. ci 1., Moores, p. 28.
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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
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58 reinforced the importance of the
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60 The Catholic Church interfered i
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62 march alone, (they marched with
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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 and 116: Protestantism. 108 Shepherd's main
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: 116 The L.O.1. did not have much su
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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