TRANSPLANTED IRISH INSTITUTIONS - University of Canterbury

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31 The extent to which Lewis belittled or even exaggerated the initiation ceremony cannot be known but leaving asid~the vehement attacks the essential elements remain. They are the features of a classic rite of passage. Using a Masonic example, Mary Ann Clawson relates the stages the candidate undertakes. Since the Orange Institution borrowed aspects of Masonic ritual and symbolism, the comparisons between them are very apparent. The process of initiation could proceed in the same manner as the following example. They begin with the blindfolding of the candidate and some kind of alteration in his dress to make it more uniform and anonymous. The change in dress works to divest him of his identity and status in the outside world, while the blindfold disorientates him, isolates him from social contact or cues and infuses him with a sense of vulnerability. He must overcome his fears and past a ritual test in order to be transformed and incorporated into the fraternal union. 62 Clawson outlines the essentials that are also incorporated into the Orange rituals of initiation into the R.A.P. Order. The ritual test is important and even Lewis graphically illustrates how at various stages in the initiation the candidate has a sword pointed at his breast and even beaten on the shoulders, legs and chest with branches which according to Lewis resulted in some instances with "blood flowing from wounds. "63 After comparing men's and women's secret societies, Clawson makes the observation that the male initiate has to undergo a ritual test where it is by his own courage that he is "incorporated into the brotherhood." The female counterpart is invariably "rescued and adopted into the sisterhood" which means that she is dependent on the goodwill of others. 64 The implicit conclusion of this point is that in these secret societies the sex roles reflect a view of a society where men have to prove themselves while women are seen as helpless and dependent on the charity of others. In the early years of the Orange Institution the membership consisted of men only and this did not change until the mid-nineteenth century when the Association of Loyal Orangewomen of Ireland was formed. In 1907, in Belfast, a published compilation of Orange and Protestant songs included one called "The Ladies' Orange Lodges"- 620p. cit., Clawson, pp. 196-197. 63Op. cit., Lewis, p. 14. 640p. cit, Clawson, p. 198.
32 The Orange cause is booming strong Since ladies joined the Order, O! They gain large numbers all along From centre to the border, O! Long live the lasses, O! Long live the lasses, O! Our English girls shine bright as pearls, Arrayed in Blue and Orange, O! For love of country and of creed They crowd round William's banner, O! From James and priests their sires he freed, To his immortal honour, O! Long live the lasses, O! Long live the lasses, O! The Orange movement's doubly strong. Upheld by Orange lasses, 0!65 Despite the rousing sentiments in this song, the Ladies Lodges in Ireland became dormant in the year 1887. They were not resurrected until 1911, in reaction to the 'Ne Temere' decree by the Roman Catholic Church which declared void any marriage between Catholics and Protestants unless it was performed by a Roman Catholic priest. The idea of reviving the Association was to discourage such mixed marriages. 66 Despite this Association, the Irish Orange lodges did not offer any established model for the New Zealand scene. The first female Orange lodge to be formed in New Zealand was opened In Wellington on 11 October 1888. It was called "The Orange Lily" No. I Ladies Lodge and as one newspaper noted "all the officers are women. "67 The female Orange Association in New Zealand had clear objecti ves- This Association is formed of females desirous of supporting, to the utmost of their power the principles and practices of the Protestant Religion; to afford assistance to the distressed members of the Association; for the upbringing of their offspring in the Protestant faith; and otherwise promoting such laudable and benevolent purposes as may tend to the due ordering of religion and Christian charity, and the supremacy of law, order, and Constitutional freedom. The members assemble in honour of King William III, Prince of Orange, whose name they bear, and whose immortal memory they hold in reverence, tending, as he did, under Divine Providence, to the overthrow of the most oppressive bigotry, and the restoration of pure religion and Iiberty ... Disclaiming an intolerant spirit, the Association demands as an indispensable 65A Collection of Orange and Protestant Songs, compiled and arranged by William Peake, Belfast, Published at the Offices of the "Belfast News-Letter", 1907, p. 54. This collection was published under the authority of the Grand Orange Lodge of Ireland, and the Grand Black Chapter of Ireland. 66Billy Kennedy, A Celebration 1690-1990: The Orange Institution, Belfast, Grand Lodge of Ireland. 1990, p. 64. 67'The Orange Lily Minute Book', 11 October 1888.
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 and 20: 12 The Irish Protestants as a group
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: 30 manner. .,59 The lodge referred
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
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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
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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
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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
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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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