TRANSPLANTED IRISH INSTITUTIONS - University of Canterbury

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47 Defenders were simply securing the right of Catholics to worship their Catholic faith and once this was achieved they turned to other issues such as landlordism. 12 The securing of an ancient lineage for a society was a useful way of giving an organization credibility. The Irish used this method to their advantage when trying to gain members. Marianne Elliott, in her study of Irish republicanism from 1791-1815, states that "The secret society has become such a part of modem Irish history that one tends to assume its ancient vintage. In the late eighteenth century, however, it was still something of a novelty, having made its appearance only in 1760."13 Even though the Hibernians were not a secret society, assuming an ancient lineage proved important to the success of their early development. The A.O.H. can be traced back to the Defenders who originated in Armagh in the mid-1790s and were first headed by a dissenting minister to protect Catholics from militant Protestant groups such as the Nappagh Fleet and Peep O'Day Boys. The name 'Defenders' was adopted by groups of Catholics resisting Peep O'Day Boy raids. 14 By 1795 the Defenders had become anti-settler, anti-Protestant and anti-English. They were also known for their extreme violence and anti-state belief which could have been in response to the repressive measures instigated by Dublin Castle. Essentially "Defender terror and official terror mirrored each other." 15 The 'Armagh Outrages' occurred after the Battle of the Diamond in 1795 when a group of Defenders were defeated by a combined Protestant force of such groups as the Peep O'Day Boys and probably members of the Boyne societies. The Orange Society was formed after this in reaction to the Defenders' increased ability to organize. The combining of the Defenders and Wolfe Tone's United Irishmen in 1796 gave the independence movement more numerical strength. This alliance was an uneasy one especially with one of 12J.J. Bergin, History of the Ancient Order of Hibernians, Dublin, Ancient Order of Hibernians, 1910, pp. 1-10. 13Marianne Elliott, Partners in Revolution. The United Irishmen and France, New Haven & London, Yale University Press, 1982, p. 39. 14Hereward Senior, Orangeism in Ireland and Britain 1795-1836, London, Routledge and Kegan Paul, 1966, p. 8. ISIbid., pp. 376-377.
48 the avowed aims of the Defenders' being to 'restore popery' with which the non-sectarian United Irishmen did not agree. According to Bartlett "the United Irishmen were confident that they could divest the Defenders of their anti-Protestant attitudes and 'melt them down' into their organization." 16 This 'melt down' never did occur and after a failed rebellion in May 1798 there was a disgust at the nature of the rebellion. Foster stated that the "1798 rising was probably the most concentrated episode of violence in Irish history. Mass atrocities were perpetrated in circumstances of chaos and confusion. 17 These "atrocities" alienated the Ulster Presbyterians, and the United Irishmen transfonned from an almost exclusively Protestant movement to an exclusive Catholic society after the 1798 rebellion. 18 Elliott concludes that The Catholics had been invited to join the republican movement, but finished by taking it over. United Irish republicanism had not been entirely destroyed, rather a garbled version had been preserved for the future in the new martyrology and mythology of the 1790's, which the Catholics had made their own, and which provided much of the emotive passion behind subsequent movements. I 9 This 'Catholic takeover' gatheied momentum with the introduction of another secret society- the Ribbonmen. Mter the failure of the 1798 rising there was still a fonn of Defenderism at the local level and while having some Protestants in leadership after 1815 it became exclusively Catholic. 20 The Ribbonmen survived well into the nineteenth century and were able to be assimilated into later organizations such as Fenianism, the Land League, Irish National League and the Ancient Order of Hibernians. Hibernianism was still referred to by police in the twentieth century as "Ribbonism".21 The present day Ancient Order of Hibernians was essentially a descendant of Ribbonism which was also a Catholic organization. The A.O.H. adopted its title in 1838 l~homas Bartlett, The Fall and Rise of the Irish Nation. The Catholic Question 1690-1830, Savage, Maryland, Barnes & Noble Books, 1992, p. 212. 17R.F. Foster, Modem Ireland 1600-1972. London, Penguin Books, 1989, p. 280. 18Marianne Elliott, The Origins and Transformation of Early Irish Republicanism', International Review of Social History. XXXIII, 1978, pp. 405-428. 19Jbid., p. 428. 2~om Garvin, 'Defenders, Ribbonmen and Others: Underground Political Networks in Pre-Famine Ireland' in C.H.E. Philipin's (ed.), Nationalism and Popular Protest in Ireland, Cambridge, Cambridge University Press, 1987. 2 I Ibid., p. 228.
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 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: "Robin Hood and his merrie men."9 T
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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