TRANSPLANTED IRISH INSTITUTIONS - University of Canterbury

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1 19 Tours by Hennebery and the anti-Catholic lecturers were a part of a world-wide scene which saw revivalist and sectarian speakers travel vast distances, speaking to wide audiences and collecting money. The L.O.I. and the H.A.C.B.S. were also institutions which had associated international bodies. The Hibernians state that the symbol of the globe on their regalia "while being symbolical of the world-wide dominion of the Catholic Church, signifies, too, that our Society welcomes to its ranks peoples of every race, but we insist that candidates for membership be practical Catholics."15 Each institution was implementing modes of social action that were not exclusive to New Zealand. Their members were mostly Irish and in this sense the international context was significant. Davis states that like the Orangemen, the New Zealand Hibernians were a part of a loose confederation of similar societies existing in many parts of the world. Neither restricted membership to men of Irish birth or descent. Again, both bodies utilized symbolism and wore colours which could be interpreted as provocative by their enemies. Together, therefore, they provided natural focal points for sectarian and national antipathies. 16 The Irish diaspora in which thousands of Irish immigrated around the world was a global exodus. When the Orangemen and the Hibernians acted out their rituals, made speeches, recruited members and distributed their literature, they were enacting inherited traditions of Protestantism and Catholicism which had their roots in many countries. The rivalry between Protestant and Catholic communities lessened once they were away from the country which had borne this sectarian conflict. In Ireland, the Catholic Church had developed the equation of Catholic = Irish and therefore that non-Catholic = non-Irish. The Catholic Church was striving for Catholic religious and cultural ascendancy. The Protestants were also acting in a sectarian manner, by wanting Protestant ascendancy. This was the underlying reason for the sectarian divide between the two communities. The Orangemen and the Hibernians, however, found a new identity in New Zealand. The L.O.I. in particular evolved to become a charitable organization. Faction fighting between the two communities was less in New Zealand than it was in Ireland, but the sectarian nature of the organizations was ingrained and this remained. In l50p. cit., H.A.C.B.S. Ritual Book, p. 7. l60p. cit. , Davis, p. 63.
120 the pursuit of solidarity within these institutions, they built structures of ritual based on sectarian lines, and this increased the tension between Irish Protestants and Irish Catholics. Conflict between the two communities was minimal (even the Boxing Day riots in 1879 were isolated incidents and no lives were taken). The two groups co-existed in New Zealand wi thout constant sectarian strife, whilst still maintaining their traditions. The wider community did not want public displays of animosity from either group. The visits of Hennebery and the anti-Catholic lecturers stirred up sectarian tension and bigotry. The wider public did not want this antipathy in New Zealand and this sentiment was echoed in the newspapers. Those who make such attempts are enemies to the State. Whether it has been Pastor CHINIQUY. Father HENEBERRY ... [who have] sought to fan the name of religious animosity or Lo offend those who do not think as they think ... we now deprecate the course pursued by Mrs. AUFFREY and the action of those who have brought her here, or who encourage and countenance her lecturers ... Bigotry. intollerance. and fanaticism. have hitherto found no congenial soil for their baneful development in New Zealand. and we hope they will never be permitted to become acclimatised. All attempts at their propagation should be ruthlessly nipped in the bud. 17 The sectarian tensions between 1877 and 1910 were the result of antagonisms created by the Irish Protestant and Irish Catholic communities through their respecti ve institutions. The explosion of sectarian strife during the World War One period however, was largely the product of external influences, such as the Easter Rising in 1916 and the issue of the conscription of priests and religious. Sweetman suggests that the "peculiar stresses of wartime, papal neutrality in the world conflict, and an increasingly assertive Catholic body were vital ingredients in the sectarian explosions that rocked New Zealand in the decade to 1922."18 After the War had finished the Irish Free State was established in 1922. Then the sectarian conflicts between the Irish Protestant and Catholic communities, as before the War, were localized and sporadic. 17Evening Post, 21 October 1885. I sap. cit.. Sweetman. p. 350.
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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
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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 and 124: 116 The L.O.1. did not have much su
Page 125: 118 Anti-Catholicism was transporte
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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