TRANSPLANTED IRISH INSTITUTIONS - University of Canterbury

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Chapter 3. 43 "If Not- Why Not?": Hibernianism in New Zealand. I The Loyal Orange Institution was an exclusively Protestant organization whereas the Hibernian Society represented the Catholic community. Even so, the two institutions did have features in common. Both were associated with international bodies and were voluntary societies with voluntary fees. As both groups were of Irish origins they had a loyalty to Ireland but neither group was restricted to 'Irish only'. Whether becoming an Orangeman or a Hibernian, there were certain moral and religious requirements that had to be met and as both were fraternities, they showed their solidarity through such events as parades, meetings and funerals. The L.O.I. and the Hibernian Society used ritualism and symbolism in these events. Internally, both groups were fraternities and this incorporated brotherhood, and subsequently separate ladies lodges and branches developed. To the wider community, however, they appeared to be very sectarian in nature as each was exclusively Protestant or exclusively Catholic. Ironically their similarities contributed to the sectarian divide between the two institutions. As the L.O.1. and the H.A.C.B.S. were associated to two totally different Irish communities in New Zealand, this was reflected in their respective institutions. See Table 4. Table 4: Major Differences Between the L.O.I. and the H.A.C.B.S. bill:. Progressively became a benefit society. Secret Society. Overt political aims. Loyalty primarily to Protestantism. From various denominations. Overtly anti-Catholic. Came directly from Ireland. H.A.C.B.S. Primarily established as a benefit society. Had ritualism & laws but these were not secret. Indirect political involvement ego Finance to groups supporting Home Rule. Loyalty primarily to the Catholic Church. Secondarily to Irish nationalism. From one denomination- unity. Not overtly anti-Protestant. Originated in Ireland but came via Australia. I Anon., 'Are you a Member of the Ancient Order of Hibernians? If Not- Why Not?', Dundalk, Eire, Dundalk Democrat, no date.
44 The L.O.I. and the H.A.C.B.S. were the two most prominent Irish-dominated institutions in New Zealand in the nineteenth-century The L.O.I. meshed together members of different Protestant denominations and their loyalty was primarily to Protestantism. The Hibernians were exclusively Catholic and therefore their loyalty was primarily to the Catholic Church. The Catholic Church enforced social control on the Hibernians but they also gave the society a sense of unity. This solidarity gave the Hibernians strength and the Hibernian Society served functions that the Catholic church and hierarchy could not. The Catholic Church had groups such as the "Catholic Young Men" but the church had certain limitations placed on its activities. 2 Most importantly, they could not support their members in time of personal hardship. The Hibernian Society was primarily a benefit society, and as such, it could offer financial security in time of hardship for its members. The Catholic Church did not need the Hibernian Society as a vehicle for anti- Protestant crusades as it had spokespersons such as Cleary who attacked the Orange Lodges. The Church, through men such as Bishop Moran, also used the Tablet to voice suspicion and concern of Protestant influences on the Catholic community. The Orangemen were aggressive in their campaigning against the Catholic Church and voiced their opinions through speakers and literature, but the Hibernians did not have to be overtly anti" Protestant, as this function was already being fulfilled. Their prime concern was to be a Catholic Friendly Society. In practical terms the Hibernianism that was instituted in New Zealand was built on the concept of British 'Friendly Societies' rather than secret societies. Friendly societies flourished in the latter half of the nineteenth century. P.HJ.H. Grosden describes them as .. .ronns of clubs offering both good fellowship and mutual insurance, the friendly societies had rather earlier origins than the other fonns of provident association. In essence many of them owed their origins to the need felt by working men to provide themselves with succour against the poverty and destitution resulting from sickness and death at a time when the community otTered only resort to the overseer of the poor. 3 2W.J. Bray, The Advantages of Membership of the Hibernian-Australasian Catholic Benefit Society, from Catholic, National, and Benefit Standpoints' in Proceedings of the Second Australasian Catholic Congress ... 1904, Melbourne, St Patrick's Cathedral, 1905, pp. 359-360. "To supply his mental needs, and to afford him desirable relaxation, he has the Catholic Young Men's Society; to purify and uplift his spiritual nature, he has the Sodality." 3p.H.J.H. Gosden, Self Help. Voluntary Associations in Nineteenth-century Britain. London, B.T. Batsford Ltd. 1973. p. 2.
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 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: 42 required. IOI There was also a D
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
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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
Page 139:
133 MOORES, Harold S., 'The Rise of
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