TRANSPLANTED IRISH INSTITUTIONS - University of Canterbury

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delegations that toured New Zealand for that purpose. 61 59 The non-political stance of the Hibernians was overlooked by the Wellington Hibernians who were considering building a hall jointly with the Irish National League in 1884. 62 The involvement of the Hibernians in Irish nationalist affairs may have been because the Hibernians were one of the few nationalist organizations that remained into the twentieth century. Davis saw the Hibernians as the only source for political resolutions and contributions when the other organizations were not in existence. 63 Neil Yaney challenged Davis' view by claiming that the Hibernians were "political" only in the mild sense of the word, ie. to the extent that the bishops wanted them to be. Each branch had its own chaplain, and there grew up a tradition of strong Church affiliation. In this way they were able to act as an organized body of lay Catholics, loyal to the bishop's directives. A powerful pressure lobby within the State or even the Catholic Church, the Hibernians certainly were not. 64 T he idea that the Hibernian society was politically involved only to the extent that the bishops wanted them to be suggests that this was another area of social control by the Catholic hierarchy. The Irish nature of the Hibernians was also highlighted by their celebrations of St Patrick's Day when the members "celebrated in the most suitable manner practicable." This could be in the form of a concert, a procession or sports day. The attendance at these events was voluntary.65 The regalia worn at these events was indicative of the Hibernian's heritage. The colours were emerald green and yellow with the motto of the society on the sash or collaret. The conduct of members on these occasions was closely regulated: Any member charged with being guilty of any disgraceful conduct- such as continual drunkenness, following any evil or wicked practice to obtain a living, slandering his fellow-Members in or outside the Branch meetings, or any other conduct calculated to bring the Society or any of its Members into disrepute, shall be tried before the Judicial Committee of his Branch, or suffer such a fine, not exceeding £10, as the Committee may see fit. 66 61 Ibid., pp. 66-67. See Davis' Chapter 5 for details of Irish nationalists who visited New Zealand. 62Ibid., p. 67. 63JM, p. 67. 64Neil Yaney, The Dual Tradition, Irish Catholics and French Priests in New Zealand: The west Coast Experience, 1865-1910', University of Canterbury, M.A. Thesis (History) , 1977, pp. 69-70. 65Op. cit., General Rules for the H.A.C.B.S, p. 79. 66Ibid., p. 73 .
60 The Catholic Church interfered in social events organized by the H.A.C.B.S. In 1883, the Hibernian branch in Onehunga organized a dance for their members. Bishop lE. Luck, of Auckland, was invited to attend but he wrote back saying you wish me to approve of the practice of dancing at your future gathering. You form not only a Benefit Society, but your special feature (and it ought to be your pride and (joy?]) is that you form a Catholic Benefit Society and as such aspire [to be) a model society based on the principles of Catholic teaching and practice. Now public dancing .. . is a practice that is against the spirit of the Church- and therefore I cannot [give] it my approval, either your case, or in the case of any other branch of the Society.67 Strict discipline was enforced on unacceptable behaviour in the Hibernian society just as it was in the Orange Institution. The Irish had a reputation for drunkenness and the conduct of the Hibernians could be seen as a way to dispel this perception of Irish Catholics. Despite the desire of the Catholic Church to have an exclusively Catholic benefit society under its control, many Catholics joined non-Catholic benefit societies. This was a problem that plagued the Hibernians from their beginnings in New Zealand. At an annual meeting of the Otago-Canterbury District in 1881 the reason offered for why Catholics were not joining the Hibernians was that Catholics were ignorant of the benefits they would receive. This meeting decided to try and remedy this problem by writing to the clergy to urge people to join. They also sent Hibernian delegates to areas where there were not any Hibernians already established, to explain their rules and benefits. 68 By 1899 there were still editorials in the New Zealand Tablet decrying the fact that despite encouraging words from the prelates of the Catholic Church the Hibernians remained nwnerically small. The men's branches were only a few thousand strong and the female branches were "barely alive". The editorial tried to portray the benefits of joining the Hibernians. In its full development it is a powerful means of social intercourse among Catholics. As such it is calculated to prevent many of the evils that are inseparable from a country in which the social atmosphere is decidedly non-Catholic, even when it is not anti-Catholic, or non-religious, or irreligious. The dangers are, for Catholics, the contracting of mixed marriages, and the slow absorption of modes of thought and principles of action that tend to a weakening of faith and a cooling of religious fervour. Besides its value as a social lever, much has been effected in the way of good example by the spectacle of the serried ranks of the brethren attending Holy Communion 67S.c. Macpherson, 'A 'Ready Made Nucleus of Degradation and Disorder'? A religious and social history of the Catholic Church and Community in Auckland 1870-1910' University of Auckland, M.A. , 1987, p. 107. 68New Zealand Tablet, 28 January 1881.
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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
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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,
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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 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: 58 reinforced the importance of the
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
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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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