TRANSPLANTED IRISH INSTITUTIONS - University of Canterbury

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I 1 It must be remembered that access to Catholic archival material has become easier which means that new infonnation can be explored and assimilated into research. Rory Sweetman's dissertation on Irish Catholicism made use of the rich resources 10 Auckland. 33 Sweetman views the time between 1912-1922 as a period when New Zealand was most affected by religious and ethnic rivalries and when there was a resurgence of the issue of Irish nationalism especially after the Easter Rising of 1916. In his dissertation, Sweetman argues that the Irish issue was a "catalyst' which brought discord onto New Zealand's social scene. He highlights the extent to which the New Zealand Catholic Church was influenced by the Irish and states that this has not been sufficiently appreciated by historians. * * * The gaps in the historiography of the Irish in New Zealand are wide but an understanding of them is intrinsic to any study. Despite the work already done, study in the area of religion is required. There is still no institutional history of the Catholic Church in New Zealand although some theses and articles have been written on particular dioceses. 34 Included in this whole area is the use of folk culture as an entry point into understanding what the 'average' Catholic believed. Much work on the Catholic Church has focused on the clergy and bishops in particular. How the different lay societies and organizations fared or the character of lay Catholic beliefs still need to be explored. 33R.M. Sweetman, 'New Zealand Catholicism, War, Politics and the Irish Issue 1912-1922', University of Cambridge, Ph.D., 1990. See Sweetman's article, 'New Zealand Catholicism and the Irish Issue, 1914-1922', in W.J. Sheils and D. Wood (eds), The Churches, Ireland and the Irish, Studies in Church History, vol. 25, Oxford, 1989. Sweetman's extensive use of the Auckland archives can be attributed to the combined efforts of Father E.R. Simmons and Ruth Ross in organizing the Auckland Catholic Diocesan Archives. See Rory Sweetman, 'Research on New Zealand Catholicism: What? Where? Who? Why?', Archifacts, April 1991. He discusses the access to and nature of different Catholic archives. 34Apart from two notable diocesan histories there is no comprehensive history. The two local histories are by Michael O'Meeghan, Held Firm by Faith, A History of the Catholic Diocese of Christchurch, 1840-1987, Catholic Diocese of Christchurch, 1988, and by E.R. Simmons, In Cruce Salus. A History of the Diocese of Auckland, 1848-1980, Auckland, Catholic Publications Centre, 1982. Also see S.c. MacPherson, 'A 'Ready Made Nucleus of Degradation and Disorder'? A religious and social history of the Catholic Church and community in Auckland 1870-1910', University of Auckland, M.A ., 1987. Professor Patrick O'Farrell's Vanished Kingdoms: Irish in Australia and New Zealand, New South Wales University Press, 1990,was a 'personal excursion', but it has provided some valuable insights into the Irish Catholic mentality- especially among the Irish priests.
12 The Irish Protestants as a group have largely been overlooked. The Irish Catholics can mainly be located by looking at the Catholic Church in New Zealand. Irish Protestants were spread across the different Protestant denominations. Once located, many questions would surface, such as whether they saw themselves in terms of being 'Irish' or 'British' and to what extent they carried their Old World mind-set into their respective communities and churches. The only notable Irish Protestant institution was the Loyal Orange Institution. So far there has been no analysis of its workings, function, and how the institution fitted into society. Apart from their association with the P.P.A. no one has really attempted to research the nineteenth century L.O.1. 35 No one would doubt their importance in early New Zealand society but they have only been seen in terms of political history. As the only Irish Protestant institution in New Zealand, it is interesting to enquire about how important the L.O.1. was as a focal point for Irish Protestant identity. Involved in the research of the L.O.1. is the problem of availability of Orange primary sources. Although the Moores thesis used some holdings of material held at the Orange Hall in Auckland, there were no such holdings elsewhere. Only recently have minutebooks begun to appear and these all help to further our knowledge of the L.O.I. Sectarian conflict may have been covered but again it is only from the basis of a . few works and generally deals with the P.P.A. and the period immediately before, during and after World War I. Reeting references to anti-Catholic lecturers have been made but with little background material. These speakers are seen by historians as a focus for sectarian tension yet no research has been attempted. Exactly who were these people, what were their aims and how did they fare in New Zealand as opposed to other countries they visited is important in developing an understanding of religious conflict in New Zealand. The possible approaches to the Irish in New Zealand are more numerous than ever before. Previous New Zealand history has been dominated by political histories but recent developments have seen an upsurge in cultural and social histories. One noticeable gap in our knowledge of the Irish is on single Irish women who came to New Zealand. Recent 35some background was done by Moores but it was, like Davis' work, focussed on the early twentieth century.
Page 1 and 2: TRANSPLANTED IRISH INSTITUTIONS: OR
Page 3 and 4: CONTENTS Page Tables Abbreviations
Page 5 and 6: ii ABBREVIATIONS A.1.H.R. Appendice
Page 7 and 8: iv ABSTRACT This thesis is a social
Page 9 and 10: 2 Ulster was greatly influenced by
Page 11 and 12: Cullen had so assiduously nurtured,
Page 13 and 14: 6 family. To further his argument h
Page 15 and 16: 8 migrants. 24 As there was no long
Page 17: disruption, and political frustrati
Page 21 and 22: 14 In Chapters 2 and 3 the L.O.I. a
Page 23 and 24: Chapter 2. 16 "WE WILL MAINTAIN": O
Page 25 and 26: 18 organizations. The corporate sen
Page 27 and 28: 20 Even though the Peep O'Day Boys
Page 29 and 30: 22 lodges were responsible to one I
Page 31 and 32: 24 environment and his homeland. Fe
Page 33 and 34: 26 Further changes to the clarity o
Page 35 and 36: 28 The Black lodges were founded in
Page 37 and 38: 30 manner. .,59 The lodge referred
Page 39 and 40: 32 The Orange cause is booming stro
Page 41 and 42: 34 achieved in the United States of
Page 43 and 44: 36 A sense of the numerical presenc
Page 45 and 46: 38 supporters. 85 This episode illu
Page 47 and 48: 40 The Orangemen did indeed assert
Page 49 and 50: 42 required. IOI There was also a D
Page 51 and 52: 44 The L.O.I. and the H.A.C.B.S. we
Page 53 and 54: "Robin Hood and his merrie men."9 T
Page 55 and 56: 48 the avowed aims of the Defenders
Page 57 and 58: 50 have any secret passwords or sig
Page 59 and 60: 52 deputies elected by District Boa
Page 61 and 62: 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 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 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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