TRANSPLANTED IRISH INSTITUTIONS - University of Canterbury

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13 interest in the history of women may see some historical gaps on the Irish being filled. As with any study of migration this would involve a comparative analysis between Irish women in Ireland and how they fared in New Zealand. The research skills involved would clearly involve the use of genealogy and demographic analysis. The types of approaches that can be considered for the Irish in New Zealand range from biographical histories to community studies. All of these approaches involve a defining of the perimeters which can be seen to some extent in Akenson's study. * * * This thesis will investigate the nature of the antagonism between Catholic and Protestant Irish through the L.O.1. and the Hibernians in New Zealand 1877-1910. This period has been chosen as it fills a gap in the historiography of New Zealand's Irish and sectarian tensions. The task is to understand how the institutions were used by their respective Irish groups as a focal point for their identity. Unlike many political histories that have focused on these organizations from without, this study will focus on these organizations from within, and then assess how they were perceived in the wider community. These institutions have to be studied as they helped to give Irish immigrants social cohesion among their own communities. This contributed to separating the Irish Protestants and Irish Catholics from the mainstream of society. The institutions were also a means of preserving their religious and ethnic identity in both social and political spheres. The New Zealand situation is connected with the general problem of the Irish diaspora. In the United States of America, Canada and Australia as well as in New Zealand the relationship within the Irish community and between it and the rest of the community was exacerbated by the stereotypes of the period. Focus upon the institutions, especially the L.O.1. and the Hibernians will raise questions of how Irish immigrants were affected by stereotypes that were imposed on them by the wider New Zealand society. These stereotypes were both ethnic and religious but had to be related to the self-images derived from any previous Irish experience. The way in which these Irish dominated institutions fared in social and political fields in other countries provides a useful comparative perspective.
14 In Chapters 2 and 3 the L.O.I. and the Hibernians will be analyzed through the study of ritual and fraternalism. 36 These concepts will illuminate the ways in which symbolism and structures reinforced sectarianism or cohesion within and between the two institutions. Chapter 2 focuses exclusively on Orangeism and details its Irish origins as a secret society. The fraternal and ritualistic nature of Orangeism is explained as this gave Irish Protestants a sense of kinship, identity and solidarity when the institution transferred to New Zealand. The ways in which their rituals and rules maintained the 'sectarian divide' are investigated especially in the areas of marriage, parades and funerals. Politically, Orangeism did not have much success in New Zealand until the formation of the Protestant Political Association in 1917, which eventually broke away from its parent body to become its own institution. The L.O.I. is viewed not only as a vehicle for political involvement but also from a religious context as a 'brotherhood' whose aim was to uphold Protestantism. The introduction of the Ladies Lodges changed the dynamics of the exclusive 'brotherhood' of Orangeism. It was no longer a male domain and was faced with Orangewomen wanting a say in their institution. Chapter 3 initially compares and contrasts the L.O.1. and the Hibernians who both had their roots in secret societies in Ireland. Then the link between the Catholic church and. the Hibernians is developed. The role of the Catholic Church and its involvement as a counter to Orangeism is discussed, especially how clergy such as H.W. Cleary became consumed with exposing the 'real' nature of Orangeism as he perceived it. The Hibernians fulfilled functions that the Catholic Church could not. The Catholic Church saw the Hibernian Society as a means to offer financial benefits to Catholic members. Hibernianism was also used by the Church as a means of social control as Catholics were isolating themselves from society through joining exclusively Catholic organizations and institutions. This chapter also investigates both the purpose and 'success' of the Hibernians. Once these two institutions have been seen in their context then two case studies are used to see how these institutions performed within New Zealand society. After having seen the workings from within, then the case for their relative importance from without is 36Fratemalism is defined at the beginning of Chapter 2 and the concept of ritual is explained in Chapter 4.
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 and 18: disruption, and political frustrati
Page 19: 12 The Irish Protestants as a group
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
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64 importance.3 The ritual parade e
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66 North Island which developed the
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68 Orange-Nassau. Orange was a prin
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70 In Auckland on St Patrick's Day,
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72 such as these were part of the a
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74 march through main streets, besi
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76 effective. 31 The Orange Institu
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increased sectarian tension between
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80 flow. The Irish were only 3.5% o
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again, nativism was prevalent and a
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84 and priestly life. The L.O.I. in
Page 93 and 94:
86 A common theme in these two issu
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88 situation and the married men on
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90 enduring attachment to their pri
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total abstinence pledge. Also among
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the Presbyterian Church."60 This wa
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96 Master of the Orange Lodge. 69 T
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like 'helpless victims adorned for
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100 that he had never been there. C
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who managed to gather sizeable audi
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104 1900, 200 pamphlets expOSIng th
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106 of the running sores of bigotry
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Protestantism. 108 Shepherd's main
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110 many Protestants who had Cathol
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112 was given full attention by the
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New Zealand also had its own instit
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116 The L.O.1. did not have much su
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118 Anti-Catholicism was transporte
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120 the pursuit of solidarity withi
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C Rituals and Laws of the L.O.I. an
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! 124 CHINIQUY, Charles, Forty Year
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126 CRONIN, Sean, Irish Nationalism
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128 KEALEY, Gregory S., Toronto Wor
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130 B Articles. ANON., 'Hibernian C
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133 MOORES, Harold S., 'The Rise of
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