TRANSPLANTED IRISH INSTITUTIONS - University of Canterbury

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49 and from that date it was gradually being established in other parts of the world. It is worth noting that the title change to 'Ancient Order of Hibernians' occurred in America before it happened in Ireland. 22 The main difference between Ribbonism and Hibernianism was that the former was a secret society while the latter was a Catholic nationalist society that later evolved into a benefit society.23 The A.O.H. was established In America in New York in 1836, but they still maintained that they were the descendants of Rory Oge O'Moore's band founded in 1565 to protect Irish Catholic interests. As already noted, their history lay in the secret Catholic agrarian societies of the eighteenth and nineteenth centuries. The A.O.H. in America concerned itself with providing sick and death benefits to its members and the fraternal aspect of banding together to celebrate St Patrick's Day usually through parades. A.O.H. was also concerned with protecting Catholic rights in an anti-Catholic era. 24 The An example of this was when Bishop John Hughes of New York called upon the A.O.H. to guard Catholic churches against threats of violence in the mid-nineteenth century.25 The origins of the Hibernians in Australia began with the formation of Catholic benefit societies. The origin of the Ballarat Hibernian Society best illustrates the perceived need for a Catholic benefit society. In 1866 Mark Young was elected to the committee of the Ballarat Benevolent Society in Victoria Australia and he noted that many Catholics needed financial assistance when sick. Mter speaking with two men who were associated with the miners he asked them why they had not joined a Friendly Society. He was told that the miners had an accident fund and that Bishop Goold was not favourable to Catholics who joined secret societies. Young, who was an Oddfellow, knew the benefits of a friendly society so he advocated the formation of a Catholic Friendly Society for men, which did not 220p. cit.. Bergin, p. 34. 23Ibid., p. 30. The A.O.H.'s title previously belonged to the St. Patrick's Fraternal Society fonned in 1825 in response to the Ribbonmen being outlawed. 24Michael F. Funchion (ed.), Irish American Voluntary Organizations, Westport, Connecticut, Greenwood Press, 1983, pp. 50-52. 250p. cit., Kauffman, p. 7.
50 have any secret passwords or signs. The first meeting was held in the belfry of St Patrick's Cathedral on 1 July 1868. 26 This same desire for a Catholic benefit society was fulfilled when the St Francis Catholic Benefit Society formed in Melbourne in 1865 (which later developed into the Irish Australian Catholic Benefit Society- l.A.C.B.S.) and the Albury Catholic Benefit Society in New South Wales in 1868. As a result of rivalry between the l.A.C.B.S. and the Ballarat Hibernian Society they decided to amalgamate. These two societies and the Albury Catholic Benefit Society met in Melbourne on 27 April 1871 and decided to become the Hibernian Australasian Catholic Benefit Society.27 Professor Patrick O'Farrell comments that It was a friendly society whose objectives were to provide relief to members in sickness or accident situations and to pay for funeral expenses through an insurance scheme. As such it was not in an Irish organizational tradition, but an English, which had been imported into Australia in such forms as Oddfellows and Rechabites: one of the reasons why the Catholic Church supported the Hibernian Society was to attract Catholics away from other benefit societies which were believed to have a secret or masonic dimension. 28 This 'masonic dimension' was mentioned at the Second Australasian Catholic Congress in 1904 when there were three papers presented about the Hibernians. W.J. Bray spoke about the advantages of joining the Hibernians- The utilitarian objects of Benefit Societies are such that every prudent tradesman finds it necessary to belong to one of these organizations. For years Catholics laboured under a heavy disadvantage in not having a Catholic Benefit Society to join, and had perforce to belong to organizations whose signs and secrecy were repugnant to them, and whose associations and rituals were painful to the delicate sensibilities of their holy faith.29 Catholics in New Zealand faced the same dilemma, as the Catholic hierarchy did not approve of the secret ritualism involved with Friendly Societies. The situation was gradually reversed as branches of the Hibernians were established throughout New Zealand. Davis notes that the Hibernian's membership, like that of the Loyal Orange Institution, 26tJ.iibernian Centennial, 1869-1969', Hibernian Australasian Catholic Benefit Society, St Patrick's No. 17 Branch, Greymouth, 1969. 27 Anon., A History of the Hibernian-Australasian Catholic Benefit Society. from the Earliest Period to ... 1903, Newcastle, 1903. 28Patrick O'Farrell, The Irish in Australia, Kensington, New South Wales University Press, 1993, p. 173. 290p. cit., Bray, p. 359.
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TRANSPLANTED IRISH INSTITUTIONS: OR
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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 and 54: "Robin Hood and his merrie men."9 T
Page 55: 48 the avowed aims of the Defenders
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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